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THE 


WINNING WORKER; 

OR, THE 


POSSIBILITIES, DUTY, AND METHODS OF DOING 
GOOD TO MEN. 


By JAMES PORTER, D.D., 

Author of “The True Evangelist,” “Operative’s Friend,” 
“Revivals of Religion,” “Chart of Life,” etc. 


WITH AN INTRODUCTION , 

BY REV. J. A. M. CHAPMAN, PASTOR OF ST. PAUL’S 
CHURCH, NEW YORK. 


“ As wc have opportunity let us do good unto all men.”— Paul. 



2KT E3 Xj S=5 O JNJ cfc PHILLIPS. 

CINCINNATI: HITCHCOCK & WALDEN. 

„ 1875 . 








ft 


Entered according to Act of Congress, in the year 1874, by 

JAMES PORTER, D.D , 

in the Oflice of the Librarian of Congress at Washington. 


The Library 
of Congress 


WASHINGTON 








#11 who Beside to Improve £>itfe 

TO THE BEST ADVANTAGE FOR THEMSELVES AND THEIR 
FELLOW-BEINGS, OF WHATEVER PROFESSION, 
EMPLOYMENT, OR CONDITION, 

ESPECIALLY TO PERSONS OF MODERATE CAPACITY AND MEANS 

OF USEFULNESS, 

AND WHO SEE LITTLE OPPORTUNITY TO CONTRIBUTE TO 
THE HAPPINESS OF OTHERS, 

This work is affectionately iftscribed 


BY THE AUTHOR. 



INTRODUCTION. 



HAT an active, vigorous, aggressive 
1 Church is the most important demand 
of this or any other age, cannot be 
doubted ; and any effort that is calcu¬ 
lated to meet this demand, should be wel¬ 
comed by all earnest workers in the vineyard 
of the Master. We cannot avoid the con¬ 
viction that the greatest obstacles to the 
speedy evangelization of the race lie inside 
the Church and not outside. In undertaking 
(he salvation of our world, we may well suppose 
that God foresaw all the possible antagonisms of 
vice and error, and amply provided for any and 
every emergency that might arise in the conflict; 
that he placed at the command of this Church, 
means equal to the performance of the work com- 







8 


Introduction. 


mitted to her hands. Why he devolves the work 
of Christian propagandism upon the disciples of 
Christ we may not fully understand ; but that such 
is the arrangement under the Gospel economy 
there can be no question. And having given the 
broad commission to go into all the world and 
preach the Gospel to every creature, we might 
have reasonably expected the rapid spread and 
speedy triumph of Christianity. 

Eighteen hundred times the sun has swept his 
circuit, and yet the Church is comparatively small 
and feeble ; her foes numerous, formidable, and 
defiant. The situation is remarkable, in view of 
the provisions that have been made for her suc¬ 
cess, and her actual triumphs during the periods 
of her history. What have been the causes that 
made the centuries of her success the exception 
rather than the rule? We cannot attribute it to 
the power and activity of her enemies, for these 
have been the most formidable during the very 
periods of her greatest triumph. Is it a lack in 
the provisions of the Gospel ? Certainly not, for a 
failure in one instance would undermine the whole 


Introduction. 


9 


system. Want of culture and learning? Most 
assuredly not, for he who has been to Christ knows 
enough to lead others to him; while all history 
proves that it is not men of broadest culture and 
rarest scholarship.that have been the most success¬ 
ful in winning souls to the Master. Where, then, 
shall we seek it ? It lies in nothing else but the 
lack of personal piety and activity on the part of 
Christ’s pledged disciples. Here is the secret of 
all the Church’s failures during these centuries. 
She needs more culture, more intellect, more in¬ 
telligence and wealth; but above all, and more 
than all, she needs a deeper, warmer, richer bap¬ 
tism of the Holy Ghost, that shall vitalize her 
dormant energies, and induce her to use the means 
that are at the command of her faith, and that 
shall at the same time stimulate to activity all her 
members. For it is a sad fact that the work in 
most of the Churches is done by the few, and their 
efficiency is crippled by the mass of spiritual inertia 
with which they are burdened. Let the whole 
membership come up to the average activity of 
the few devoted workers, and the efficiency and 


10 


Introduction. 


influence of the Church will be increased a hun¬ 
dred fold. The work of the apologist is, and will 
continue to be, in the future as in the past, of great 
• importance in meeting the objections of infidelity. 
The Church should furnish men that can manfully 
grapple with her foes in any field or with any weapons 
they may choose. But, then, God has not predicated 
the triumph of this Gospel over its enemies upon 
the logic and learning of apologists, but upon 
preaching and living Christ by his disciples. The 
Gospel will triumph over all forms of external 
opposition with the utmost ease when it can em¬ 
body itself in an earnest, consecrated Church. 
Let every true disciple of Christ, of whatever age 
or condition, leave the retreats of indolence and 
luxury, of indifference and worldliness, make the 
world second and subservient, and Christ first, 
and the Church could laugh to scorn all her foes, 
put Christianity in the ascendant, and flash the 
glories of the millennium along the horizon in 
our day. 

The question of pre-eminent importance is, 
How may the Church be aroused and moved 


Introduction. 


i i 

nearer to God ? The pulpit and the pew must 
rise to the higher altitudes of religious life to es¬ 
cape the accumulating influence of the skepticism 
that pervades the very atmosphere. There never 
has been a period when society was permeated 
with influences so calculated to take the temper 
out of Gospel weapons as this in which we live. 
Never one when the Church needed so much faith, 
so much earnestness, so much of God, to push 
forward her conquests as now. And in this stir¬ 
ring, thinking, doubting age, only they will be suc¬ 
cessful in carrying on the aggressive movements 
of the Gosper whose brains throb with Divine 
truth, whose hearts glow like furnaces with Divine 
life, and whose lives scintillate with Divine light 
and fire. 

Whatever aids in moving the Church to this 
experience is, therefore, the most imperative de¬ 
mand of the times. We welcome, as a valuable 
contribution to this end, “ The Winning Worker,” 
from the pen of Rev. James Porter, D.D. It is 
the fruit of a long, wide, and varied experience in 
the different branches of active labor, of careful 


12 


Introduction. 


observation, and correct thought, during many 
years, and is eminently worthy of the study of all 
earnest workers in the Church of Christ. It is 
written in a plain, direct, forcible style, abounding 
in happy and pertinent illustrations, seasonable 
advice, fruitful suggestions, pointing out the vari¬ 
ous fields and methods of usefulness, and with 
much power puts the responsibility upon the con¬ 
science of the reader. We bid it a hearty God¬ 
speed, and most cordially commend it to the 
prayerful attention of all who desire to be useful 
in the vineyard of the Master. 

J. A. M. Chapman. 

St. Paul’s Parsonage, N. Y., 

November io, 1874. 



CHAPTER I. 

THE PROPER MISSION OF LIFE. 

Life a probation—Must result in good or evil—Heaven 
its continuation—Two classes of duties involved—Both in¬ 
cumbent—Doing good to men—How limited—Its benefits 
—Burying talents a great wrong—Why done—Hinderances 
to duty—Obligations of non-professors—They can do much 
—Something which others cannot do—The consequence of 
neglect... .. .Page 19 

CHAPTER II. 

THE SITUATION CONSIDERED. 

Most men seek their own—Few do the work—The result 
on the finances, prayer-meetings, etc.—The field open—Kind 
words and acts—A case stated—Bad specimens—They dam¬ 
age the cause—Worldliness of Churches—Want of sympathy 
in good people—Careless about finances—No business con¬ 
science—Each one can do good. 34 

CHAPTER III. 

THE POSSIBILITIES OF USEFULNESS. 

Why so little is done—Many feel incompetent—Want to 
do some great thing—Little means lead to great ends—Chil¬ 
dren can do something—Facts stated—Are indispensable to 
some work—Shqjild be encouraged—The poor can help— 








14 


Contents. 


Illustrated by facts—Of opportunities—How created—Aged 
and infirm people—What can they do—A pastor’s experience 
—The poor widow—Other classes—None excusable—The 
responsibility of ten talented Christians and others.. Page 48 

CHAPTER IV. 

IMPORTANCE OF RIGHT AIMS. 

A right object necessary—Its absence manifest in the 
pulpit—Prayer-meetings—Sad cases stated—A meeting criti¬ 
cised—Right aims in personal work—Spiritual life necessary 
—The secret of failure—How little talents effect so much 
—How right aims worked—It is not enough to “keep 
along”. 67 


CHAPTER V. 

A MIND FOR THE WORK. 

Accomplishments necessary—Tastes—Motives—Love to 
God the best—Humanity, what—A kind heart—Kind words, 
their power—Doing good a luxury—The tendency of the 
times—Benevolent projects commended—A new institution 
—Another field of action—Endowments required—The new 
birth—Its tendency to work—Cases stated—Mr. Earle’s ex¬ 
perience—The woman of Samaria—Heart piety—A striking 
illustration.79 

CHAPTER VI. 

RELIGION DEMONSTRABLE BY EXPERIMENT. 

Saving men resisted—How to meet objections—Controversy 
not profitable—God says, “ Prove me ”—How to be done— 
Religion has been tested—A case to the point—Why given— 
The experiment must be fairly tried—Striking demonstrations 
—Metaphysics not saving—Religion that does nothing for us 
now not to be trusted. 93 





Contents. 


i5 


CHAPTER VII. 

POWER WITH GOD AND WITH MEN. 

Christians differ in power—Some weak—How to get power 
—The case of Jacob—Consecration, what—Its importance— 
Some very pious people very weak—Do but little—True 
conversion a high endowment—Practice brings power— 
Reasons for not having it—Every one may have it..Page no 

CHAPTER VIII. 

PLEASING MEN FOR THEIR GOOD. 

The meaning of these w-ords—Caution—Love and tender¬ 
ness—All classes embraced—A difficult case—Some too easily 
discouraged—Romanists may be reached—How to do it— 
Many Christians were once Romanists—Must not lower the 
standard—Worldly schemes discarded—Things to be avoided 
—Little things—Others cultivated—A specimen—One idea 
men—Lamentation. 124 


CHAPTER IX. 

EARNESTNESS NECESSARY. 

Christians too dull—Once zealous in sin—The pulpit de¬ 
fective—A painful acknowledgment—Striking illustrations— 
No time for trifling—Earnestness in other things—Why not 
in this. . 


CHAPTER X. 

THE POWER OF SELF-SACRIFICE. 

Sacrifices common—The kind commended—Their influ¬ 
ence— Much being done—But not much sacrifice—Jesus 
our model—The apostles also—A change necessary—What 
change. .156 





i6 


Contents. 


chapter XI. 

THE JOY OF THE LORD OUR STRENGTH. 

Other joy—Joy of the Lord—What its power—Living wit¬ 
nesses to it—Better than worldly joy—Personal experience— 
An element of usefulness—Happiness the universal object 
—Found only in religion—The need of the Church—In¬ 
spires for work—Should not be concealed—Religion not 
gloomy—Sad religion better than none.Page 169 

CHAPTER XII. 

THE POWER OF PERSUASION. 

Persuasion defined—How different from instruction—Whit¬ 
field and others—Queen Esther’s method—Power of sympa¬ 
thy—A bad boy conquered—City courts—Influence of kind¬ 
ness—Too little feeling—Religion must be paramount—Prep¬ 
aration to feel, when we speak, necessary.185 

CHAPTER XIII. 

HOW TO HELP MINISTERS. 

Most ministers need help—How to get a congregation— 
Make the church pleasant—Get the preacher and people 
near together—Be present—Bring your children and servants 
—Neighbors and strangers—They are sought by others— 
Prizes may be offered—A case in point—Interest all who 
come—Advice may be given—Religious sociability—Cases of 
neglect—Encouragement—Pay the preacher well—Promptly 
—Deal fairly—Impartially .200 

CHAPTER XIV. 

WITNESSING FOR GOD. 

Enjoined upon Christians—Their qualifications—Experts 
—They know something others do not—David’s testimony— 





Contents. 


17 


Paul’s also—Christian experience—How varied—Made up 
of facts—Testimony, when given—Keep improving—The 
effect—Manner of witnessing—Practical testimony—A case 
stated.Page 213 


CHAPTER XV. 

COURAGE AND INDEPENDENCE. 

Fear of man, what—Its power—The courage needed— 
Effect of timidity—The-time to conquer it—Approval of 
God necessary—Its effect— One can do much—Difficulties 
may be overcome—Cases stated—Fault-finding, not faith— 
The faith necessary—How it helped two ministers—Tempta¬ 
tions—False alarms—Official opposition, how overcome.. 227 

CHAPTER XVI. 

SOURCES OF WEAKNESS AND DEFEAT. 

The best gifts neutralized—The appearance of evil to be 
avoided—Danger from the tongue—Sensoriousness—Its dam¬ 
age to the higher life—Lightness and trifling, great evils— 
Religion joyous, yet sober—Impatience a source of weakness 
—The scriptural platform—Ungentlemanly conduct—Dress, 
its influence—The proper style—Associations to be consistent 
—A bad specimen—Consistency important—Prejudice, bad 
influence of—An unforgiving spirit—Cured by the Lord’s 
prayer—Easy to confess the sins of others—Penuriousness 
injures influence—Boisterousness—Christian purity to be ex¬ 
emplified.243 


CHAPTER XVII. 

THE RESPONSIBILITY OF THE UNCONVERTED. 

Social obligations conceded—Spiritual ones not less imper¬ 
ative—Leading men overlooked—To be especially sought— 




i8 


Contents. 


One, how saved and the results—A striking illustration— 
Dread of injuring others—A successful experiment—A student 
at Wilbraham—Men of influence—Zaccheus—How business 
men do.Page 265 


CHAPTER XVIII. 

DOING GOOD A MEANS OF GRACE. 

Self love natural—Recognized in Scripture—Doing good 
not sufficiently urged—Prayer ineffective for the want of it 
—A striking illustration—Case of an official—Doubts and 
fears well founded—How Moses conquered—Experience of 
ministers—Young grace—See the case of David—Give to 
save—Doing good a pleasure—A case stated—Feeding two 
orphans—The experience of a sailor—Future rewards... 281 


Jllwsirafxon. 


Toil or Sacrifice, 


2 







THE 


WINNING WORKER. 



CHAPTER I. 

THE PROPER MISSION OF LIFE. 

UMAN life is a probation involving 
tremendous possibilities of good and 
evil, both in this world, and in that 
which is to come. Dr. Chalmers very justly 
says: “Every man is a missionary now and 
forever, for good or evil, whether he intends 
or designs it or not. He may be a blot, 
radiating his dark influence outward to the 
very circumference of society, or he may be 
a blessing , spreading benediction over all 
the length and breadth of the world; but a 

blank he cannot be. There are no moral blanks; 
2 


]{ 






20 


The Winning Worker. 


there are no neutral characters. We are either 
the sower that sows and corrupts, or the light that 
splendidly illuminates, or the salt that silently 
operates; but being dead or alive, every man 
speaks” 

The revealed will of God is our rule of faith 
and action, showing the destiny for which we were 
made, and the means of its achievement. It is 
safe to say, that “ he fails of fulfilling the whole 
end of his being who forgets the present in the 
hope of the future, or who labors in such a way 
to prepare for the life to come as to render him¬ 
self inactive and useless in this.” 

Future blessedness is only the continuation and 
perfection of that which begins here. The pres¬ 
ent is the time to sow; the full harvest will come 
in the future world. Faithful sowing, however, 
has its immediate rewards in the consciousness of 
Divine approval, and in spiritual inspirations and 
endowments transcending all human explanation. 
Even “ a hundred fold ” is promised for every 
sacrifice made in this service. 

Our duties are divisible into two classes, namely: 


The Proper Mission of Life. 


21 


First, such as relate primarily to God himself; as for 
example, “ Thou shalt have no other gods before 
me; thou shalt not take the name of the Lord thy 
God in vain“ Thou shalt love the Lord thy God 
with all thy heart,” etc. Second, such as relate espe¬ 
cially to men , forbidding any infringement of their 
rights, and requiring us to show mercy to them as 
they may need, and as we may be able. This is 
clearly indicated by God’s remonstrance with his 
ancient people who had so far apostatized as to 
call the proud happy, when he said, “ He hath 
showed thee, O man, what is good ; and what doth 
the Lord require of thee, but to do justly, and 
to love mercy, and to walk humbly with thy God ? ” 
Micah vi, 8. 

Those, therefore, who withdraw themselves from 
society to cultivate piety toward God, flee, like 
Jonah, from their proper work, and will lose the 
reward of service rendered to men ; while those 
who neglect love to God, but seek to be honest and 
honorable toward men from principles of justice 
and humanity merely, are equally defective. Both 
may be zealous in their way, but they are one- 


22 


The Winning Worker. 


sided and ill-balanced, and come short of that 
symmetrical character required by the Master in 
order to pass the final ordeal with approval. 

Sacrifices, fasts, and spiritual prostrations, how¬ 
ever extreme, are an offense to God if unaccom¬ 
panied with righteousness toward men. The old 
Jews employed them to excess. They bowed 
down their heads “ like a bulrush, and spread 
sackcloth and ashes under them,” to no good 
effect; when God corrected their folly, by asking 
them, “ Is not this the fast that I have chosen ? to 
loose the bands of wickedness, to undo the heavy 
burdens, and to let the oppressed go free, and 
that ye break every yoke ? Is it not to deal thy 
bread to the hungry, and that thou bring the poor 
that are cast out to thy house ? when thou seest 
the naked, that thou cover him ; and that thou 
hide not thyself from thine own flesh? Then 
shall thy light break forth as the morning, and 
thine health shall spring forth speedily: and thy 
righteousness shall go before thee; the glory of 
the Lord shall be thy rearward. Then shalt 
thou call, and the Lord shall answer; thou 



The Proper Mission of Life. 23 

shalt cry, and he shall say, Here I am.” Isaiah 
lviii, 6-9. 

These duties are still obligatory, and those re¬ 
ligionists who treat them as of little account, show 
that they are not properly instructed. Their 
pious efforts will prove a failure both with God 
and men, especially with intelligent men who need 
sympathy and do not receive it. Justice and hu¬ 
manity must underlie our religion or it will be 
rejected, however plausible, except by the igno¬ 
rant and superstitious. 

But duty toward men is not limited to temporal 
interests. While we are feeding the hungry, 
clothing the naked, and sympathizing with all sor¬ 
row, we are required to reform , educate, and build 
them up in faith, love, and Christian holiness. 
Christ came into the world because men “ must be 
born again ” in order to see the kingdom of God. 
He lived, suffered, and died to effect this grand 
object. The plan he provided for its achieve¬ 
ment is to be published, explained, and enforced. 
This work he committed primarily to his apostles, 
and secondarily to his followers, who are to “ go 


24 


The Winning Worker. 


into all the world and preach the Gospel to every 
creature,” so as to command their acceptance of 
it, and effect their conversion from sin to holiness. 
Or, to adopt the direction of the Saviour, we are 
to let our light so shine before men, that they 
may see our good works, and glorify our Father 
which is in heaven. 

Doing good is, therefore, the proper mission of 
life. Not to God, but to men. He is above 
want. Hence says St. Paul to the Galatians, “As 
we have opportunity, let us do good unto all men , 
especially unto them who are of the household of 
faith.” 

This duty is limited only by our ability and 
opportunity . The obligation is universal , irrespect¬ 
ive of relations, professions, or circumstances; 
and commends the temporal, spiritual, and eternal 
interests of all to our sympathy. And it is grati¬ 
fying to see that one of the largest Churches of 
our land seems to comprehend the situation by 
requiring that its members shall continue to evi¬ 
dence their desire of salvation; First, “ By doing 
no harm,” and secondly, by “doing good;” by 


The Proper Mission of Life. 25 

being in every kind ? 7 ierciful after their power; as 
they have opportunity, doing good of every possi¬ 
ble sort, and as far as possible to all men. To 
their bodies , by giving food to the hungry, by cloth¬ 
ing the naked, by visiting or helping them that 
are sick or in prison. To their souls, by instruct¬ 
ing, reproving, or exhorting all we have any inter¬ 
course with, trampling under foot that enthusiastic 
doctrine that we are not to do- good unless our 
hearts are free to it.” 

Still, in the discharge of this duty, some may 
have a special mission to particular individuals or 
classes. When this is the case, it will be indi¬ 
cated by outward circumstances, by the Spirit of 
God, or by both. And it is Safe to follow the 
suggestions of both, so long as they do not lead us 
away from the clear teachings of God’s word, and 
the benevolent spirit it inculcates. We are never 
to do evil that good may come. Assuming, as we 
should, that where there is ability and opportunity 
there exists a corresponding duty, we may regard 
ourselves called to make such loyal effort as the 
needed good may seem to require. 


2 6 


The Winning Worker. 


This arrangement was founded in infinite wis¬ 
dom. It is necessary to the protection and com¬ 
fort of the needy , (and all are needy at times,) but 
still more for the benefit of others, since it is 
“ more blessed to give than to receive.” A useless 
life is necessarily an unhappy one. The conscious¬ 
ness of contributing nothing to the good of men— 
of. being a tax and burden to society, can but be 
mortifying to all who are capable of something 
better. On the other hand, doing good brings a 
present blessing. The “ God bless you,” the 
grateful tear, or the loving recognition and em¬ 
brace it often elicits, thrills the heart with pleasant 
sensations, and gives assurance of future reward. 

This subject has special claims upon the pro¬ 
fessed followers of Christ, not to exclude others. 
They have accepted the situation of sons and 
daughters in the family of God, and assumed the 
responsibility of making the light of true religion 
shine among men. It is vastly important that they 
should understand the full measure of their duty, 
and the possibilities of good and evil in their 
respective cases. ' 


The Proper Mission of Life. 


27 


But the duty does not depend alone on the 
acceptance of it, as is done in making a Christian 
profession. God imposes the duty when he be¬ 
stows the talent and furnishes the opportunity. 
Jesus says, “The kingdom of heaven is as a man 
traveling into a far country, who called his own 
servants, and delivered unto them his goods. 
And unto one he gave five talents, to another two, 
and to another one j to every man according to 
his several ability.” Matt, xxv, 14, 15. 

The meaning is, that he gave each one some 
task and responsibility suited to his capacity, and 
required him to discharge his trust until called to 
give an account. Two of them carried out the 
arrangement and gained other talents, but the 
other, distrusting his master, hid his lord’s money, 
and for this he was condemned and punished, 
though not a defaulter , for he returned the whole 
without loss. His sin was, that he had neglected 
his duty, and had earned nothing for the master 
or for others, who might have been benefited by 
his fidelity. 

Every one who has any degree of intelligence, 


28 


The Winning Worker. 


or influence which he may use to the honor of 
God, or the good of men, has a work to do which 
he cannot neglect with impunity. Neither his 
prejudices nor unbelief will prove a valid excuse 
for him. God says, “ Go work in my vineyard,” 
and gives him the means of doing so, to the extent 
required, with ample promise of reward , and he 
must obey or suffer, the consequences. Sinner 
though he claims to be, it is as much his duty to 
be honest, benevolent, and religious, as though 
he belonged to the Church. He has “ good ” of 
some sort in his possession, of which God has made 
him the trustee , for the benefit of others as well 
as himself, which he cannot misappropriate with¬ 
out being false to his obligations, and leaving 
somebody to suffer , and, perhaps, perish . 

God has provided bread enough for every mouth, 
and light and grace enough for every soul, but 
owing to the unfaithfulness of his servants they 
are “ hid,” or squandered. Hence, some are mis¬ 
erable by surfeit and others by scarcity , and the 
master is discarded by the former and blamed by 
the latter. We can hardly see how the world 


The Proper Mission of Life. 29 

would be entirely free from sorrow were every 
one to do his duty, because sickness and death 
would still remain, but it would certainly be more 
like heaven than it now is. 

The object of this writing is to impress the 
reader with the fact that he occupies a place of 
honor and trust from God himself, if he has one 
particle of influence, or is capable of doing any 
thing to improve the character or condition of a 
single living being. 

Too many feel that they are of no account, and 
can do nothing; and they are often encouraged in 
this error by the " leaders ” of the people. The 
result is, they look for nothing to do, and slide 
quietly along, wondering why they live at all. And 
religion and humanity suffer from their course, 
as they also do, for to live a useless life is worse 
than not to live at all. 

Multitudes who love God and desire to do right, 
are more or less implicated in this matter. They 
stand in the market-places looking and waiting for 
something to happen, but no man hires them. 
And if they attempt any thing out of the ordinary 


30 


The Winning Worker. 


routine of inactivity, they stand a fair chance to 
get rebuked for their officiousness. 

Where the established order of a Church forbids 
lay action, it may not be well to violate it, but that 
does not justify any one in burying his talent in 
this country. Church relations are voluntary here. 
If the arrangements of your Church forbid you to 
obey God, it is high time for you to leave it. The 
object of Christ's Church is to develop and employ 
talent to the best possible advantage, not to bury 
it. The tendency of wealth and aristocracy is to 
shut down the gate on the masses, and allow them 
no privileges that will interfere with the taste of the 
leaders. That was the policy which long since 
led Romanists to “ confession ,” and it is the direct 
road to the ruin of all vital piety. Religion must 
have a fair degree of liberty to live and do 
good. 

Most of the Churches are coming to see this, as 
they did not some years ago. There has been a 
great improvement in this respect. But while 
some have reformed, others have retrograded, so 
that we find bondage now, where there used to be 


The Proper Mission of Life. 31 

liberty. Eloquent ministers are brought from afar 
to preach popular sermons, and officials do the 
most of the other work, while live, earnest men 
and women are kept in the background. The 
result is, small and select congregations, and great 
dearth of spiritual results. 

As to common non-professors, they are generally 
regarded as having no part or lot in the matter, 
except that they sometimes assist in the finances, 
so that if the whole community w T ere going to de¬ 
struction, the Church , and not they, is at fault. 

This is a false and dangerous assumption. God 
calls sinners, in particular, to spiritual action, and 
they are in position to be especially effective, and 
obedience is the only thing that will save them from 
disgrace and ruin. They have been living for 
themselves—for their own gratification and emol¬ 
ument, and are not satisfied with the result. Only 
let them wake up to the fact that they are divinely 
called to co-operate with God in doing good to 
men—that this is the proper business of their 
lives—and their existence will assume a new im¬ 
portance. 


32 


The Winning Worker. 


“ Lady Huntingdon was on her way to a brill¬ 
iant assembly, when suddenly there darted into 
her soul these words, ‘ Man’s chief end is to glori¬ 
fy God and enjoy him forever,’ which she had long 
since committed to memory without feeling their 
mighty import. From that hour her life revolved 
around a new center. She soon found peace and 
rest, and consecrated herself, her wealth, and her 
influence to God and humanity.” 

All may and ought to 

“ Live so that Death, come when he may, shall find 
•Us not defaulters, in arrears with Time, 

Mourning, like Titus, ‘ I have lost a day ! ’ 

But busily engaged on something which 
Shall cast a blessing on the world, rebound 
With one to our own breast , and tend to give 
To man some benefit ,—to God some praise." 

And it should be remembered, that no one can 
do the work assigned to another. There is a 
talent and opportunity for every necessary work, 
and a work for every talent. Each one filling his 
own proper place, the whole field is cultivated, 
and the whole work done. But one and another 


The Proper Mission of Life. 33 

burying his talent causes great imperfection in 
the result. 

The call to work, therefore, comes from earth as 
well as heaven. The wants of the needy and the 
disabilities of the masses, as well as the “ wicked¬ 
ness of the wicked,” cry aloud for help on every 
side. Let us respond with a willing heart and 
open hand, and win the proffered laurels of grace 
and glory. 




CHAPTER II. 

THE SITUATION CONSIDERED. 

S AVING shown that doing good to men is 
the proper mission of life, we are next led to 
inquire to what extent that mission is being exe¬ 
cuted. In asking attention to this point we are 
frank to concede that much is being done; more, 
perhaps, than at any previous period in the world’s 
history. 

But still, it is a fact that cannot be denied, that 
most men “ seek their own.” Self takes the founds 
of money, talent, and service, and gives God the 
pence ; time and sense absorb the loaf , while the 
crumbs only are given to Christ and humanity. 

This may be seen by looking into the Churches 
of any denomination. The few do the talking, 
praying, and giving, while the masses seem to be 
little more than spectators; or, at least, private 
partners, having little interest, and doing less. 


The Situation Considered ’ 


35 


This will appear in reading the reports of benevo¬ 
lent collections for the year, giving the names of 
all who contributed fifty cents or more. It is 
surprising to see how few, comparatively, partici¬ 
pate even in the most popular and charitable col¬ 
lections of the day. And not less so, to see how 
few contributors measure up to their means, or to 
the demands of the cause. 

Herein lies the secret of so many objectionable 
contrivances in the Churches to meet current 
expenses, and make a fair show of benevolence. 
The supply of money is conceded, but there not 
being moral principle enough to bring it out, the 
managers feel it necessary to appeal to the natural 
appetites and passions. Hence, the fashionable 
dance , the fair, the lottery , and other similar at¬ 
tractions. These often secure the needed funds, 
where duty is powerless. Many will more readily 
pay a dollar in this way, where three quarters of it 
is returned in social gratification, than they will 
give a shilling as a religious duty. But money 
obtained by such compromises is not desirable. 

It is better to be poor and trust in God, than to 
3 

> 


36 


The Winning Worker. 


be rich, and abound by the sacrifice of principle 
The same is true with regard to other means 
of usefulness. They are limited to few. The 
minister, and a minority of the officiary, and, per¬ 
haps, here and there one of the rank and file of 
the Church, do nearly all the work, except what is 
effected in the Sabbath-school, or by some co¬ 
operative society. The social services are con¬ 
ducted in about the same way, and by about the 
same parties, though .there are others in the 
Church who might excel them, were they disposed 
to participate, besides many of less intellectual 
capacity, who could largely contribute to the 
religious interest of these occasions if they would. 

The happy mute who arose in a meeting with 
a radiant countenance, and indicated her joys and 
prospects by gestures, made a deeper impression 
on the people than most of her eloquent superiors. 
It is not so much the words spoken, as the im¬ 
pulse and heart-work they manifest, that does 
good. Broken language is often more powerful 
than the finest speech ; and, taking the Churches 
together, there is no doubt more real intellectual 


The Situation Considered. 37 

and spiritual talent buried than appears in our 
religious gatherings. Were it to be brought out 
and properly employed, the social services of the 
Churches would attract more attention and be 
much more effective. 

It is a lamentable fact that many of our largest 
and most intellectual societies are doing little or 
nothing for Christ. They fail to get enough con¬ 
verted to repair the wastes of death. Indeed, 
conversions, if they have any, are like angels* 
visits, few and far between, though they possess 
every earthly facility for saving thousands . Will 
they ever come to appreciate their high calling ? 

We are impressed, too, with a similar state of 
things when we look into the private walks of life. 
How few there are who really devote themselves 
to doing good! Multitudes are contented with 
doing no harm, and this, by the way, is a great 
achievement. To have all our words, actions, and 
influence such as not to injure any one, is indis¬ 
pensable to the highest usefulness. This point 
gained, positive effort to instruct and persuade to 
the right, becomes natural and effective. 


38 


The Winning Worker. 


But how small a part of the Church thought¬ 
fully and prayerfully seek daily to win souls to 
Christ ? With how many, dear reader, have you 
seriously conversed on the subject within the last 
week? What efforts have you made to bring 
people to the house of God ? How many awaken¬ 
ing tracts have you distributed, looking toward 
the conversion of souls ? and what other means 
have you employed for this object ? A full an¬ 
swer to these questions from each member of the 
Christian Church would disclose, we fear, an 
alarming want of interest in the spiritual welfare 
of men. 

In regard to other departments of usefulness, 
such as feeding the hungry, clothing the naked, 
comforting the afflicted, and the like, the Church 
stands better. There are many benevolent organ¬ 
izations looking directly after these objects, and 
calling for personal effort. But even this work is 
done by few. The majority, probably, take no 
part in it, beyond contributing a little when solic¬ 
ited, or feeding a beggar at the door. It is a rare 
thing, we apprehend* for Christians to go out and 


i he Situation Considered, 39 

search for misery to be relieved, as business men 
search for trade, or idlers for amusement. Yet 
here is a vast field for the employment of unoccu¬ 
pied talent, and one of the most profitable for 
cultivation that Providence presents. It is an 
open one, too. All have access to it, and it is un¬ 
embarrassed by legal enactments, Church formu¬ 
laries, or doctrinal theories. “ Whosoever will," 
may enter and work with the fullest assurance of an 
ample reward. Christ accepts such kindnesses as 
if done to himself. 

We might speak also of kind words, which 
“never die;” and kind acts, and little courtesies , 
every-where practicable, and almost every-where 
wanting. They should adorn the pathway of 
every one, and especially of Christians, on all occa¬ 
sions and among all classes. They are the natu¬ 
ral product of a right heart, and go further to 
commend religion to the confidence of strangers 
than high pretensions, or great isolated acts of 
public benevolence. 

Yet how careless and inconsiderate many are 
in this respect, particularly among strangers. 


40 


The Winning Worker. 


Though kind and courteous about home, they 
seem to think that these qualities are out of place 
abroad, and are too apt to put on “ airs” and do 
themselves great injustice. 

We see this demonstrated in traveling, on almost 
every trip. The prevalence of it appeared lately 
in a little incident, of no importance in itself, but 
yet quite instructive: As we sat reading in a 
well-filled car, a gentleman came rushing in and 
asked if the seat by our side was engaged, to 
which we replied in the negative. Asking us to 
keep it for him, he hurried forward, as if having 
other responsibilities to look after, but directly 
returned, and the cars started. Noticing that he 
was deeply interested in some one near the end 
of the car, and finding, by inquiry, that it was his 
wife, we proposed to exchange seats with her, and 
let her sit with him, to which he peremptorily 
demurred, saying, it was too much of a sacrifice 
for any gentleman to make for a stranger. We 
assured him it was no sacrifice at all, but a real 
pleasure , and, suiting the action to the word, im¬ 
mediately went forward and effected the change. 


The Situation Considered. 41 

This little affair, the most natural and proper, 
seemed to overwhelm him with astonishment and 
gratitude, and with many expressions of pleasure 
he promised to remember us in his will, and we 
parted friends. 

Such courtesies cost nothing except the loss of 
selfishness, which we are better without, and pay 
well in personal satisfaction and usefulness to 
others. What a pity that every one is not a bright 
and shining light in these cheap , but mighty agen¬ 
cies ! 

The moral effect of this state of society is dis¬ 
astrous. There are, perhaps, more genuine Chris¬ 
tians in the land to-day than at any previous 
period, but their influence is greatly neutralized 
by the short-comings of the masses of delinquents 
to whom we have referred. The world judges of 
religion by its bad specimens rather than its good 
ones. So long as people see the Church crowded 
with members, who seem much like themselves, it 
is difficult for them to believe that religion is of 
great account, especially where they have no dear 
pious friend at hand to demonstrate its excellency 


42 


The Winning Worker. 


by a brighter and better spirit and example, as 
many have not. 

We often hear it said in reference to professors, 
“If such and such men are Christians, we don’t 
wish to be.” But this judgment may arise from 
some difference of opinion, or difficulty in busi¬ 
ness, where the speaker is alone to blame, and 
should create no prejudice against the condemned 
parties in the absence of other information. It 
is, however, often traceable to sad improprieties, 
if not actual sin. 

Professors of religion who act about as they did 
before their conversion, except that they go to 
Church more and partake of the sacrament,— 
who show little interest in God, the salvation of 
sinners, or the claims of humanity,—really i?ijure 
the cause rather than help it. They say to the 
unbelieving world by their example, that religion 
is only a name , and not the divine reality it 
assumes to be; and that a life of sinful gratifica¬ 
tion is to be preferred. And, if their Church wins 
souls to Christ and builds them up in holiness, it 
must do it without their aid, and against their 


The Situation Considered. 43 

influence. They betray the cause they have sol¬ 
emnly vowed to commend and promote. They 
encourage sin more than holiness, and enjoy the 
world more than they do God. 

Here lies the real secret of the inefficiency of 
many Churches, which have Christian pastors and 
some sincere and devout members. They are 
overwhelmed by the worldly influence of the ma¬ 
jority. If they succeed in converting men at all, 
it is to a very limited extent. The real laborers 
are few, and they work against fearful odds— 
against the world, the flesh, and the devil, and, 
what is still worse, against the spirit and example 
of three quarters of the Church. 

What hope would there be for an army of men 
going into battle with a respectable foe, under 
these circumstances ? Defeat would be inevitable. 
Union is strength. Gideon, to human calculation, 
ran a great risk in reducing his motley forces to 
three hundred men, but the wisdom of God or¬ 
dained it. It gave him an army of one heart and 
mind, and a ready victory. The Churches may 
find it necessary to do something of the same sort, 


44 


The Winning Worker. 


before they will be able to take the world for 
Christ. 

There is, also, a great want of symmetry among 
the more spiritual and active members. While 
they seem almost perfect in some particulars, they 
are strangely wanting in others. Claiming the 
highest spirituality, they are idlers, living as ?nen- 
dicants. There were such in the early Church, 
of whom Paul wrote to the Thessalonians, “We 
hear there are some which walk among you disor¬ 
derly, working not at all, but are busybodies. 
Now them that are such we command and exhort 
by our Lord Jesus Christ, that with quietness they 
work , and eat their own bread.” 2 Thess. iii, 
11, 12. In his first letter to Timothy he discarded 
a similar class who were “ wandering about from 
house to house ; and not only idle , but tattlers 
also, and busybodies, speaking things which they 
ought not.” Chap, v, 13. Every inconsistency 
of this sort brings reproach upon the cause, which 
is not easy to be removed. 

Persons, too, of high pretensions as to piety, 
sometimes seem below par in their humanity . 


The Situation Considered. 


45 


They are anxious to save souls, but are not par¬ 
ticularly moved to help the poor and unfortunate. 
They carry the Gospel, but not bread. They feel 
intensely for the conversion of sinners, but show 
little anxiety about their temporal sufferings. 
And by this defect in their sympathies they have 
greatly damaged their influence and their particu¬ 
lar cause. 

Others of this general class sometimes injure 
themselves by carelessness with regard to finances. 
While they have seemed to be especially scru¬ 
pulous about the anise, mint, and cummin of cer¬ 
tain laws of Christian propriety, they are.not as 
prompt to pay their debts as others of less fervor. 
They appear to lack a well-enlightened business 
conscience. Besides, they have sometimes seemed 
to come short of the charity which St. Paul says, 
“ Suffereth long, and is kind ; doth not behave it¬ 
self unseemly ; seeketh not her own ; is not easily 
provoked; thinketh no evil; beareth all things, 
believeth all things, endureth all things.” Still 
we believe that consistent piety is gaining ground 
in the world. We mention these things to 


4 6 


The Winning Worker. 


encourage the more devout Christians to be 
on their guard to avoid the “ very appearance of 
evil.” 

But considering how many professing Christians 
positively bury the talents given them, and how 
imperfectly others use theirs, the call for improve¬ 
ment is loud and imperative. May God speak 
with a voice that shall reach every heart, and 
arouse all to proper activity ! 

Such imperfections in good people are to be 
lamented. Taken in connection with the prevail¬ 
ing inactivity of the masses, the way to success 
seems badly obstructed; yet something can be 
done, by each one acting in his own proper 
sphere, and using just the talent which God has 
given him. If, however, we wait until the dead 
awake to new life, and the imperfections of the 
living members are purged away, little progress 
will be realized. 

Let each one act for himself. The words of 
St. James are full of encouragement where he 
says, “ If any of you do err from the truth, and 
one convert him ; let him know, that he which con- 


The Situation Considered. 


47 


verteth the sinner from the error of his way shall 
save a soul from death, and shall hide a multitude 
of sins.” Chap, v, 19, 20. “One convert him— 

let him know.” One can do even this with God’s 
help. Reader, be encouraged. You may do great 
things for this wicked world. 




CHAPTER III. 

THE POSSIBILITIES OF USEFULNESS. 

S HE reasons why Christians are not more act¬ 
ive and useful are numerous and diversified. 
The principal one is found, no doubt, in their 
lack of a mind for the work. There are others, 
however, which have great influence over honest 
men, that are worthy of notice. 

One of the most prevalent is a felt sense of in¬ 
competence. Looking to some grand result of diffi¬ 
cult achievement, many conclude that it is beyond 
their reach, and settle down to do nothing. They 
overlook the fact that in Christian work, little 
means often lead to great results. The promise 
and blessing of God are not taken into the account 
as they should be in all such reckoning. 

Good men even to this day want to do some 
“great thing,” and seldom dare to hope for suc¬ 
cess without doing it. To their apprehension, the 


The Possibilities of Usefulness. 49 

objects which they especially covet, require intel¬ 
ligence, eloquence, wealth, social position, or some¬ 
thing else which they do not possess, and there¬ 
fore they are excusable in leaving them to others. 
But this is a mistake. In the Divine economy the 
means proposed are as nothing , when compared 
with the magnitude and difficulty of the under¬ 
taking. 

When the champion of the Philistines defied 
the armies of the living God, Saul and all Israel 
were dismayed because they had no man who was 
in any physical or military sense a match for him. 
But young David, untrained in battle, remember¬ 
ing that God delivered him out of the paw of the 
lion and the bear, and believing that he was in¬ 
terested in the then present issue, and would vin¬ 
dicate himself, really coveted the conflict against 
fearful odds, and won the field. “ The race is not 
to the swift, nor the battle to the strong, neither 
yet bread to the wise, nor yet riches to men of un¬ 
derstanding, nor yet favor to men of skill; but 
time and chance happeneth to them all.” Eccles. 
ix, 11. God often calls men to undertake tasks 


50 


The Winning Worker. 


beyond their measure, that he may help them in a 
way to exclude all glorying on their part* and em¬ 
bolden them to trust in him. 

Being assured that what is proposed has His 
approval , and ought to be done, especially where 
others dare not undertake it, and one feels moved 
in that direction, the presumption is that his in¬ 
competence will be no bar to success. God em¬ 
ployed a raven , a bird of no value, to feed one of 
his most honored prophets. He seldom converts 
great men by their equals. He more frequently 
brings the father to Christ by his own child, and 
the master by his slave. His people, however 
weak, are fully authorized to strike high. They 
should account nothing hard where He is inter¬ 
ested, and never distrust their ability where He 
calls. Moses had little faith in himself when sum¬ 
moned to deliver Israel from Egyptian bondage. 
He urged his slowness of speech and other disa¬ 
bilities in favor of being excused, and he was hon¬ 
est in doing it, yet he found himself, with God’s 
help, equal to the task. 

Children are generally estimated at a low figure 


The Possibilities of Usefulness. 51 

in this connection. They are so young and igno¬ 
rant, and inexperienced and uninfluential in great 
matters, and among great folks, that little is ex¬ 
pected of them. Yet they often achieve what 
their seniors have no courage to attempt. Who 
has not read of the little captive maid in the land 
of Syria ? She had heard something of God and 
his prophet while at home. The trouble of her 
mistress, whose husband was an honorable man, 
but likely to die soon, laid heavily upon her heart. 
In the fullness of her sympathy, she ventured to 
say to her one day, “Would God my lord were 
with the prophet that is in Samaria, for he would 
recover him of his leprosy.” This innocent breath¬ 
ing of a kind heart made a deep impression. Some¬ 
body went and reported it to Naaman himself. It 
so impressed him that he told it to his king. The 
king thought there might be something in it, and 
immediately wrote a letter to the king of Israel 
asking him to recover his servant of his leprosy. 
Thus we see how a little slave girl moved a whole 
nation. 

But her work did not end here. The letter ex- 


4 


52 


The Winning Worker. 


cited the king of Israel beyond description, and 
he rent his clothes, and exclaimed, “Am I God to 
kill and to make alive, that this man doth send unto 
me to recover a man of his leprosy ? Wherefore 
consider . . . how he seeketh a quarrel against me.” 
This well-meant utterance of the little girl had 
nearly created a war. Kings are not always great 
or wise. But Elisha interposed and tranquilized 
the king, and so miraculously healed Naaman that 
he felt constrained to say, “ Now I know that there 
is no God in all the earth, but in Israel,” and de¬ 
termined to offer no burnt offering or sacrifice to 
any other gods. 

So the issue of the affair was glorious, showing 
that “ God had chosen the foolish things of the 
world to confound the wise, and the weak things 
of the world to confound the things which are 
mighty, and the base things which are despised— 
a little captive girl, for instance—and things which 
are not to bring to naught things that are.” 

The tenderness of childhood is just adapted to 
certain results which seem to lie out of the reach 
of mature life. Children have a special influence 


The Possibilities of Usefulness . 53 

over their parents, and often bring them to Christ, 
where all other agencies have failed. The proph¬ 
ecy has already been fulfilled in many cases that 
“ the wolf shall dwell with the lamb, and the leop¬ 
ard lie down with the kid; and the calf and the 
young lion and the fatling together; and a little 
child shall lead them.” 

We see this illustrated in the case of one drawn 
into the Sunday-school and trained for God. She 
begged of her father one day not to profane the 
name she had learned to love, which so enraged him 
that he forbade her ever mentioning the subject 
to him again. But she could not refrain, and re¬ 
peated her tender remonstrance a few days after, 
and was driven from her home. The father went 
to his work, but was unhappy. He followed the 
poor thing with his eyes, as she clambered over 
the hill with her little parcel, and imagined her 
feelings. His unfatherly heart relented, and, drop¬ 
ping his sickle, he pursued her to the point where 
she vanished from his sight. 

Disappointed at not seeing her again, and gaz¬ 
ing about in anxious solicitude, her tender voice 


54 


The Winning Worker. 


fell upon his ear from behind a projecting rock, 
saying, “ O God, bless my dear father, and make 
him a good man.” This was too much; he was 
completely subdued, and rushing to the sacred 
spot, he folded the dear one to his bosom and bore 
her back in triumph : he becoming a new man. 
Children may do good—much good—even to some 
who are far above them in years and influence. 

Children have a capacity, all their own, that 
is often mighty through God to the pulling down 
of strongholds, and they are coming to be ap¬ 
preciated. The Sunday-school was designed al¬ 
most exclusively for their benefit, but it has scat¬ 
tered its blessings broadcast among others. The 
recent discovery that children can help the mis¬ 
sionary, and other benevolent interests, is one of 
the brightest and most useful developments of the 
age. It interests and elevates them by recognizing 
their capacity and responsibility, and making them 
partners in the great enterprises of the Church. 
Besides, it trains them to habits of thought and 
action that will be likely to influence them for 
good through life ; and where so many little hearts 


The Possibilities of Usefulness . 55 

and hands are concentrated on the same grand 
object, it cannot fail. God seems to honor their 
efforts with special success. 

Said a superintendent to his scholars one day, 
“ I want each of you to bring a new scholar to the 
school next Sunday.” “ I can’t get any new schol¬ 
ars,” said several of the children to themselves. 
“ I will try what I can do,” was the whispered re¬ 
sponse of a few others. One of the latter class 
went home to his father and said, “ Father, will you 
go to Sunday-school with me ?” “ I can’t read, 

my son,” replied the father, with a look of shame. 
“ Our teachers will teach you, dear father,” an¬ 
swered the boy, with respect and feeling in his 
tones. “ Well, I’ll go,” said the father. “ He went, 
learned to read, sought and found the Saviour, 
and at length became a colporteur. Years passed 
on, and that man had established four hundred 
Sunday-schools , into whjch thirty-five thousand chil¬ 
dren were gathered." That boy ? s efforts, by God’s 
grace, saved his father, and his father, being saved, 
did a great work. 

Let the idea, then, that children have nothing to 


56 


The Winning Worker. 


do in the necessary reforms of the age, be utterly 
and forever dismissed. Rather let it be impressed 
upon all of us that the Church cannot accom¬ 
plish her noble work without their co-operation. 
They are positively indispensable to the attain¬ 
ment of certain objects, with regard to which they 
can exert more influence than all others, however 
active and well disposed. This training will help 
them, too, for future efforts. “ Practice makes 
perfect.” Giving pennies now, they will give dol¬ 
lars as easily by and by; then hundreds, and thou- 
sa?uls as their means increase. So of other work', 
their capacity and tact will increase with their 
growth and strengthen with their strength. 

The poor , and the less intelligent classes, too, are 
apt to excuse themselves from effort to do good on 
the ground of incapacity. Most of them, like the man 
mentioned by the Saviour, bury their “ one ” talent 
in the earth. They fail to see that each individual 
has a specific work assigned him, that can be done 
by no other. They have an influence in their own 
sphere that Christians of ten talents can never ex¬ 
ert. They understand the prejudices and sympa- 


The Possibilities of Usefulness. 57 

thies of their associates, and how to manage them, 
as others do not. 

Bunyan, John Nelson, Harlan Page, and others 
of their grade, did a work which their superiors 
would never have undertaken, and never could 
have accomplished if they had. Vital religion has 
often been greatly promoted by persons who could 
not even read a word. Some of the most effective 
workers in the Church have but little general 
information, wealth, or social influence. But they 
know God, and understand his will; and they know 
men, and how to approach them, and are filled 
with desire to save souls. Here is their power. 

We had the honor of being associated with one 
of this class for two years, to say nothing of many 
others. His education was very limited, and his 
business and position gave him little claim to 
attention. But he aimed to do good and he did 
it. Considering his circumstances, and how blun¬ 
dering and feeble he was in public speaking, his 
influence was amazing. But he was so full of 
Christian love, and so constant and persistent in 
his endeavors to bring people to Christ, that he 


53 


The Winning Worker. 


was universally respected. Others excelled him 
in talent, but none in usefulness, proving that in 
this cause where there is a “mind” for the work, 
“ he that is feeble shall be as David, and the house 
of David as the angel of the Lord.” With God’s 
blessing little means go a great ways. 

Many are less useful than they might be, from 
a misapprehension as to their opportunities. They 
believe they could do something in other circum¬ 
stances, but not as they are now situated. This 
is a cunning device of the enemy to hinder the 
work. It was suggested to Nehemiah when he 
contemplated rebuilding the walls of Jerusalem, 
and not without considerable show of reason; but 
he was not to be thwarted in this way. Though 
the object of his pious ambition seemed utterly 
beyond his reach, still, using properly such means 
as he had, God enlarged those means, and mirac¬ 
ulously crowned the enterprise with success. 

Opportunities for great achievements seldom 
occur, and to but few persons. Chances for 
smaller things are ever at hand. If, however, 
they do not appear, we should seek them. Jesus 


The Possibilities of Usefulness. 59 

went about seeking opportunities to do good, and 
doing it. His visits to the markets, seaside, and 
other places of popular resort, were influenced by 
this motive. His early disciples followed his ex¬ 
ample, and so should their successors. We have 
no right to sit down and wait for something to 
happen ; we should be on the alert to find some 
work that we can do to advantage. 

A Boston merchant of our acquaintance, acting 
on this principle, resolved to let no day pass with¬ 
out personally persuading some one to come to 
Christ. This, of course, led him to look out for 
opportunities. But on retiring one night, it oc¬ 
curred to him that he had said nothing to any one 
on the subject during that day. At first he saw 
no chance to redeem himself, but remembering 
that a grocer near by generally kept open late, 
he arose, dressed, and went to the store, and found 
the man in good condition for conversation— 
alone and at leisure. That visit was the means 
of bringing the old gentleman to God and the 
Church, with several of his family. We have 
known the same brother to pay the expenses of 


6o 


The Winning Worker. 


young men to a distant meeting, with the view of 
having them converted, and often with the hap¬ 
piest results. 

Many are restrained from proper effort by for¬ 
getting that the simplest means often secure the 
grandest ends. God will not allow us to do much 
in the matter of our own salvation, or that of 
others, lest we should be proud of it, and take 
some glory to ourselves. Yet he insists on our 
doing something, but so little as to show that the 
power is of Him, and not of us. Thus, in the 
siege of Jericho, the priests were required to sur¬ 
round the city and blow their rams’ horns, and the 
people to shout aloud, all of which was powerless 
in itself, but God gave them the victory. If 
Christians would remember that it is “ not by 
might nor by power,” but by the Spirit of God 
that they are to do good, they would have more 
courage to use the little talents they possess. 

Aged and infirm people are apt to imagine that 
they can do no good, and are of no use, and often 
wonder that they are not called home. This is a 
mistake. They can shine in the circle where they 


The Possibilities of Usefulness. 6 1 

move, and accomplish something beyond the 
reach of others. A pastor hearing the moans of 
an old parishioner, who regarded her days of use¬ 
fulness at an end and desired to depart, corrected 
her by saying that she was useful. But she could 
not see how, when he told her she was useful to 
him. “In the first place,” said he, “you are 
always at church, and it does me good to see you 
in your place. Then, you are always wide awake 
while some of my people are asleep, and that helps 
me. Better still, you seem interested, and often 
express your feelings in tears , and that does me a 
great deal of good. I could hardly preach with¬ 
out you to help me. I hope you will not die 
while I am your pastor.” 

The presence of a happy old Christian in the 
house of God, to whom the world has few charms, 
is a benediction, not to the preacher only, but to 
all who see him. Indeed, his presence anywhere 
is a living epistle , which carries conviction to the 
hearts of all observers that there is a real divinity 
and excellence in a religion that adorns and 
cheers old age. Lazarus was penniless and help- 


62 


The Winning Worker. 


lessly infirm, but he made his mark and wrote his 
name on the scroll of immortality. Millions have 
been comforted in trouble by his wonderful expe¬ 
rience, and millions now are singing along the 
rugged path of life in the hope of following him to 
Abraham’s bosom. Indeed, the Bible would be 
incomplete without his biography. 

The poor widow , too, who, perhaps, regarded 
herself as a striking specimen of worthlessness, is 
another illustration of our point. She was a good 
woman, and went to the house of God from pure 
motives. She prized its services, and naturally 
desired to contribute something toward its ex¬ 
penses, but she was poor, very poor. Two mites , 
equal to two fifths of a cent, composed all her 
living. One would have been a large contribu¬ 
tion, but her heart was full, and she gave both , 
and passed on, as she supposed, unnoticed and 
unknown. But Jesus, who had been silently sit¬ 
ting over against the treasury watching the givers, 
(as he may do still,) was so deeply affected, that 
he called his disciples to him and said unto them, 
“Verily I say unto you, that this poor widow hath 


The Possibilities of Usefulness. 63 

cast more in than all they which have cast into 
the treasury; for all they did cast in of their 
abundance, but she of her want did cast in all that 
she had, even all her living." Mark xii, 43. That 
all was but a trifle. But the example of the poor 
widow, so highly commended by the Saviour, has 
done more to promote Christian liberality, than 
all the eloquence of the ages. Though dead, she 
still speaks throughout the civilized world. 

If there are other classes who are tempted to 
think that they can do no good, let them take 
courage. The fact of their not being taken to 
heaven, is clear proof that they are needed here. 
God has some good use for them. It may be to 
furnish an example of patient suffering, to show 
the power of religion; or, possibly, to speak a 
kind and saving word to some one. We would 
encourage them in the language of one of our 
sweetest songs:— 

“ If you have not gold and silver, 

Ever ready to command ; 

If you cannot t’ward the needy 
Reach an ever-open hand ; 


6 4 


The Winning Worker. 


You can visit the afflicted, 

O’er the erring you can weep ; 

You can be a true disciple, 

Sitting at the Saviour’s feet. 

“ If you cannot in the harvest 
Gamer up the richest sheaves, 

Many a grain both ripe and golden 
Will the careless reapers leave ; 

Go, and glean among the briers 
Growing rank against the wall, 

For it may be that their shadow 
Hides the~heaviest wheat of all. 

“ Do not, then, stand idly waiting 
For some greater work to do ; 

Fortune is a lazy goddess— 

She will never come to you: 

Go and toil in any vineyard, 

Do not fear to do or dare ; 

If you want a field of labor, 

You can find it anywhere.” 

If children , and others from whom little is to be, 
expected, may do so much, how great must be the 
responsibility of the more highly favored ones, 
who abound in talents and other means of useful- 


The Possibilities of Usefulness. 65 

ness. Many are doing great injustice to them¬ 
selves, and to their fellow-beings, to say nothing 
of their transgression toward God. And all this 
for some trifling gratification, or to avoid some lit¬ 
tle cross, which, once lifted, would be a support 
and comfort to them. Thus they are making life 
a sad failure , to be lamented at the last, instead 
of a joyous triumph and a passport to heaven. 

This view of the subject indicates the import¬ 
ance of each doing the work providentially as¬ 
signed him. It is here as in building—if one class 
of workmen come short, it hinders another. If 
the diggers and stone masons fail to lay the foun¬ 
dations, the carpenters cannot erect the building, 
nor the plasterers and painters perform their part. 
One is dependent upon another, and the best re¬ 
sult is realized where each does his work prompt¬ 
ly and faithfully. 

St. Paul, illustrating the subject by reference to 
the body, says, “They are many members,” of di¬ 
versified adaptations, “yet but one body.” All 
are necessary. “ The eye cannot say to the head, 
I have no need of thee; nor again the head to 


66 


The Winning Worker. 


the feet, I have no need of you. Nay, much more, 
those members of the body which seem to be 
more feeble are necessary; and those members of 
the body which we think to be less honorable, upon 
those we bestow more abundant honor. . . . That 
there may be no schism in the body, but that the 
members should have the same care one of an¬ 
other.” 1 Cor. xii, 19, 25. 

Instead of being anxious or jealous of others, 
who seem to hold a more honorable position than 
ourselves, we should be thankful that we have any 
place among God’s children, and feel like one of 
old, who said, “ I had rather be a door-keeper in 
the house of my God, than to dwell in the tents 
of wickedness.” Psa. lxxxiv, 10. 




CHAPTER IV. 


IMPORTANCE OF RIGHT AIMS. 

- 

( -h|?ig)ITTLE streams issuing from the mountain 
strike directly for the ocean, and never di¬ 
verge one inch from the nearest practicable way. 
It is a standing condition of success in secular 
business that we aim at something definite. “ Ships, 
to be profitable, must be loaded* equipped, and 
sailed with reference to a certain port.” 

The same is true in morals. One grand para¬ 
mount object, however, involves many subordinate 
ones, as a determination to see Paris carries with 
it the necessary intermediate steps thereto. 

The primary mission of Jesus was to save lost 
men, but this led him to do all kinds of good. So 
the main object of strictly religious effort is to 
convert sinners, and bring them into complete and 
filial subordination to God. As sinners, they are 
depraved, selfish rebels, without God and without 


68 


The Winning Worker. 


hope in the world. They need to be brought to 
serious reflection, repentance, prayer, and newness 
of life, so as to regard God as their heavenly Fa¬ 
ther, and delight in him more than in any other 
being or thing. 

The want of right aims is a prolific source of 
many failures. Ministefs are often sadly at fault 
at this point. For instance, one who had a grand 
opportunity to do good, standing in the presence 
of an immense audience, discoursed ably for more 
than an hour to prove “ that Christ did not die for 
the devil.” And he succeeded to a charm, but 
gained nothing, for the reason that no one of his 
hearers had any doubt on the subject at the out¬ 
set. And it was impossible to see, if they had, 
how his establishing the fact assumed could exert 
any moral influence over them. We regarded it, 
therefore, as a lost opportunity to do good. 

Another minister, being called upon to preach 
on a revival occasion, spent the evening in proving 
“the personality of the devil,” which, under the 
circumstances, had no more to do with the mo¬ 
mentous objects of the hour than had the partic- 


Importance of Right Aims. 69 

ular locality of Jacob’s well. He had probably 
been pondering the subject, and followed the cur¬ 
rent of his later thoughts rather than his judg¬ 
ment, or the promptings of the occasion. Mis¬ 
takes of this sort are often made, sometimes for 
want of real sympathy with Jesus in his love for 
sinners, from misjudgment, or a desire to nurse 
some metaphysical dogma, and gain a reputation 
for depth and originality. But it shows well for 
the piety and good sense of the people that such 
preachers are not much sought after. 

The same defect is often manifest in other pub¬ 
lic services. It would be impossible for a stranger 
to guess what they are designed to effect, if any¬ 
thing ; whereas every meeting should have a spe¬ 
cific object , and that object should be apparent in 
all the exercises. This is an element of power, 
and one of the secrets of success, and is as neces¬ 
sary in prayer as in teaching. Right , specific prayer 
generally brings an answer; and it is the address 
to men which calls for definite action that takes 
effect. Mere generalities and abstractions, to 
whomsoever addressed, are powerless for good. 


70 


The Winning Worker. 


Prayer-meetings should gather the fruit of pul¬ 
pit and other sowings, and they often do so; but 
they too frequently appear to be aimless. They 
are conducted somewhat on the following plat¬ 
form, namely : Prayer is a duty, and therefore it is 
offered; religion is a good thing, and therefore it 
is commended, by speeches and songs of praise, 
until the time is exhausted. We have lately wit¬ 
nessed one, which was opened by singing, prayer, 
and a Scripture lesson in the usual way, when, by 
considerable urging, the leader succeeded in draw¬ 
ing out six additional prayers, all good, but mis¬ 
cellaneous and repetitious in their askings, showing 
that they meant nothing beyond the general good¬ 
will and blessing of the Being addressed. Then, 
within half an hour of the close, Christians were 
all invited to “speak, and admonished to speak 
short” so as to give all a chance. The talk that 
followed was also good, but pointless , like the pre¬ 
ceding prayers. 

Our objection to this meeting was, i. That it 
aimed at nothing definite;—it was like a ship at 
sea, sailing at random. 2. That, embracing a large 


Importance of Right Aims. 71 

number of unconverted people, it did not make a 
special effort to persuade them to be reconciled to 
God, then and there. Had this been made the 
grand aim of the meeting, and been presented by 
the leader as the all-absorbing thought of the hour, 
pressed by the opening hymn, lesson, and prayer, 
and followed by pungent exhortations, there is 
good reason to believe that it would have been a 
success. 3. We object to the seven pointless pray¬ 
ers, though wisely relieved by good music. They 
merely asked God to do what the people should 
have done for themselves, or to modify his require¬ 
ments, and bless them on terms of their own de¬ 
vising. A little cross-bearing in the way of con - 
fession , humiliation, and Christian effort, would 
have accomplished more in less time. 4. We 
object, too, that everybody was called upon to 
speak. 

In the first place, it was impossible for them to 
do so in the remaining few minutes. Besides, 
many of them had no power to make themselves 
heard by half the people present, and but little 
capacity to meet the necessities of the occasion in 


The Winning Worker. 


7 2 

other respects, however pious. Had it been a 
small, private meeting, the call would have been 
more appropriate. But a large, public prayer- 
rneeting, designed to save men, should command 
the best talent of the Church. We have been sur¬ 
prised to see that where extreme efforts are made 
to “ man the pulpit,” prayer-meetings are often 
left to run themselves; as much as to say, they 
are of no account. But this is not the style of 
prayer-meetings which really “mean business.” 
Where there is a fair capacity, and a proper inten¬ 
tion in the leadership, things take a different course. 

Right aims are equally necessary to private per¬ 
sonal work. Even where there is an effort, there 
is a vast waste of time and talent in “ playing off” 
and around for the want of them. A man of 
settled purpose comes to the point, and tells just 
what he wants, and why he wants it. He will 
seek such a state of mind, and such an attitude 
toward the subject of his benevolent ambition, as 
will render his success probable before he starts, 
and will then make every movement bear upon 
his object. 


Importance of Right Aims. 73 

Irreligious people, however moral, courteous, or 
humane, will do nothing in this work, for the rea¬ 
son that they are /^/interested. To do spiritual 
good, we must be spiritually minded. Then, 
whether we preach, teach, sing, exhort, pray, 
feed the hungry, or clothe the naked, every 
thing will center here. Such are the prejudices 
to be overcome, that less directness will be in¬ 
sufficient. 

This indicates why the multitudinous services 
of Christians effect so little. They are cold, edu¬ 
cational, preliminary, abstract, procrastinating, and 
propose no immediate results. Jesus pursued a 
different course. He instructed the fishermen he 
would save to forsake all and follow him, then and 
there, and they did so. The apostles preached 
the Gospel to the Jews, and proved from the 
Scriptures that Jesus, whom they had crucified, 
was “ both Lord and Christ,” but closed in the 
practical and emphatic words, “ repent, and be bap¬ 
tized every one of you in the name of Jesus Christ 
for the remission of sins, and ye shall receive the 
gift of the Holy Ghost;” showing that they 


74 


The Winning Worker. 


aimed not only at specific , but immediate , spiritual 
results. Acts ii, 38. 

The absence of this aim in the Church is appar¬ 
ent in almost every public service, except where 
a revival is being sought, or is in actual progress. 
Much of our preaching has little more adaptation 
to convert men than a lecture on physical geogra¬ 
phy. Though scholarly, eloquent, and triumphant 
in maintaining its points, it contributes nothing to 
this end. The same is often true of Sunday- 
school instructions. The main point is unfortu¬ 
nately overlooked. No spiritual impression is 
sought or made; and some leaders are so bold 
as to claim that the proper object of these schools 
is education , and not salvation. The fact that 
many are converted is attributable to the presence 
and labors of a few real Christians, who seek to 
save. 

Right aims are the secret of success with men 
of inferior capabilities and circumstances,—they 
strike for the desired results. If preachers, they 
seek to bring sinners to Christ in every effort, and 
not merely to preach good sermons. With them 


Importance of Right Aims. 


7 5 


the sermon is of no account, unless it contributes 
to this object. Without'education, or the support 
of wealth and influence, many have won hun¬ 
dreds, and even thousands, to God and goodness, 
while their so-called superiors are in doubt wheth¬ 
er they have been the means of saving a single 
soul. St. Paul worked to save men. “To the 
weak,” he says, “became I as weak, that I might 
gain the weak: I am made all things to all men, 
that I might by all means save some .” This was 
his all-absorbing thought, and controlled his whole 
life. If ministers should imitate his Christ-like 
example in this respect, they would have little 
use for most of their old sermons, and “ the word 
of God would become quick and powerful” in 
their hands. 

The same is true of private Christians. With 
this object always and prominently in view wher¬ 
ever they are, or however engaged, it is impossible 
for them to fail of doing good, because the saving 
of men carries with it every subordinate advan¬ 
tage. The heart that would save a man, will 
kindly regard his minor interests—/m/ him if 


y6 The Winning Worker. 

hungry; reform him, if vicious; and comfort him, 
if in trouble. 

“Aim at the highest prize ; if there thou fail, 

Thou’lt haply reach to one not far below.” 

Thus out of mind, as it evidently is with most 
professors, we may go on and doing a little 
here and there, but ever missing the mark, and 
ever dissatisfied. 

A pastor entering upon a new charge said to 
his people that his object in coming to them was 
to save sinners—that all his services would be 
aimed at that—and he wished the Church to co¬ 
operate with him. This announcement was car¬ 
ried out for two years, and many hearts seemed 
to be centered upon that one grand point. The 
people understood that their salvation was the 
object of every service. Some surrendered the 
first month, others the next, and so on during the 
whole term, and as they did so they fell into line, 
and did what they could to save others. The 
result was over three hundred were added to the 
Church, in monthly installments of from five to 


Importance of Right Aims. 


77 


thirty , by the ordinary means of grace—a crowded 
house, summer and winter, nobody worn out by 
overwork—all satisfied and happy, for all had 
shared in the labor, and few backsliders. 

We have no doubt that other Churches would 
do as well on this plan. It concentrates all hearts 
on one object large enough to engross every 
thought and energy, and leaves little room for 
dispute or diversion. Success was expected at 
every meeting; and, therefore, every one desired 
to be present. New speakers were constantly 
coming to the front to tell what God had done 
for them. It was very much like a common 
revival, only it was conducted alone by home 
agencies, and was perpetual , instead of lasting only 
a few days or weeks. There were no extra ser¬ 
mons, or extraordinary laborers, or efforts, except 
such as naturally occur in any common Church 
which sets out to save the people. 

__ The reader may say, “ But that was some time 
ago, and things are not as they used to be.” 
True, it was when prejudice was very strong , and 
the talent and social influence of the Church much 


78 


The Winning Worker. 


less than at present. We never saw the time 
when it was easier to save men than now. The 
doctrines of the Gospel are generally accepted 
as they were not formerly, while certain fatal 
errors that used to hinder the work are openly re¬ 
pudiated by their old advocates. All that is lack¬ 
ing to make the Gospel a complete success is, for 
its friends to concentrate their great power on 
this one point, and adopt the common-sense meth¬ 
ods provided for its achievement. 

But so long as the Churches only seek to “keep 
along , and pay expenses,” and maintain a good 
quiet state of things among themselves, few will 
be converted, and they but very imperfectly. 
The work really demands Christians —not mere 
professors. And Christians can do it with God’s 
help, which will never be lacking when needed 
and prayerfully sought. 



CHAPTER V. 

A MIND FOR THE WORK. 

(fcTUMEROUS accomplishments are neces- 
^ (y sary to constitute a perfect workman in 
the cause of God, and but few persons, if any, 
possess all of them. As there are diversities 
of gifts among Christians, so there are diversities 
of tastes and sympathies, in general, correspond¬ 
ing to human wants. This is necessary in order 
to have the supply equal to the demand. Some 
are particularly interested in children, and care 
little for the aged. Others are absorbed with 
education, believing that ignorance is the prolific 
mother of all evil. Merely supplying temporal 
wants seems to them to be “small business.” 
Others still, spend their main force upon the 
interests of the soul, appearing quite oblivious 
of other obligations. 

A similar difference is observable, too, with re- 


So 


The Winning Worker. 


gard to motives. Many act purely from natural 
sympathy. They are constitutionally sensitive, 
and cannot witness suffering without being moved 
to pity. Some are influenced also by the fear, that 
neglect to meet the emergency seeming to demand 
their interposition will be visited with disaster 
upon themselves. Others, unaffected by either 
of these principles, have done many noble deeds 
from pure selfishness —“ to be seen of men ”—for 
some social, political, or other personal advan¬ 
tage—or, perhaps, to secure a good name among 
coming generations. Even this is better than to 
do nothing good. St. Paul found some in his day 
who preached “ Christ of envy, strife, and conten¬ 
tion, not sincerely,” yet he rejoiced to have Christ 
preached, even in this way, rather than not 
at all. 

But the highest motive of benevolent action is 
love to God and man. That love which “ suffereth 
long and is kind, doth not behave itself unseemly, 
seeketh not her own.” This is only acquired by 
special effort; but it endows one with a heart for 
every good word and work. 


A Mind for the Work. 


Si 


Humanity is less comprehensive, and is made 
up of kind feelings, dispositions, and sympathies; 
especially a disposition to relieve persons in dis¬ 
tress, and to treat all creatures with tenderness for 
their own sake. It is a sublime principle, and 
should be cultivated in children from the first 
moment of their rational existence. No good 
thing can be expected from one who has not some 
degree of this feeling, except where it shall be¬ 
come necessary to the attainment of selfish 
ends. 

But with a kind heart we are prepared for a 
measure of usefulness in every condition. At least 
we shall readily evince friendly interest in all, and 
look, speak, and act tenderly toward them. And 
these expenseless agencies have their influence, 
not upon subordinates only, but upon those who 
rank far above us. The beautiful lines of Whittier 
are full of truth :— 

“A little word in kindness spoken, 

A motion, or a tear, 

Has often healed the heart that’s broken, 


And made a friend sincere. 


82 


The Winning Worker. 


“A word, a look, has crushed to earth 
Full many a budding flower, 

Which, had a smile but owned its birth, 

Would bless life’s darkest hour. 

“ Then deem it not an idle thing 
A pleasant word to speak ; 

The face you wear, the thought you bring, 

A heart may heal, or break.” 

With this outfit, duty becomes a pleasure. Doing 
good is no longer a tax, but a luxury. We in¬ 
stinctively go forth to look for opportunities, as a 
bee for flowers; and, being prepared for any serv¬ 
ice within our scope, we readily find one. No 
day can pass without the world being made hap¬ 
pier, and, perhaps better, by our influence. Every 
body is pleased and profited. The stranger re¬ 
ceives a cheerful look and needed information; 
the mourner, a word of comfort; the thirsty, a cup 
of cold water; the weary, means of rest; and so on, 
till every occurring necessity is met according to 
circumstances. Were this disposition generally 
prevalent in society, the pleasures of life would be 


A Mind for the Work . 83 

greatly enhanced, and its sorrows correspondingly 
abated. 

And, if we are not deceived, the tendency of 
the times is in this direction. Christianity has 
achieved as much for humanity as for religion. 
Even where its spiritual claims are not generally 
accepted, it has improved the philanthropy of the 
people to a remarkable degree, as may be seen in 
the recent multiplication of free institutions for all 
classes of sufferers. • The late report of the State 
Board of Charities of Massachusetts reveals the 
fact that there are seventy-four distinct benevolent 
organizations in the city of Boston, such as orphan¬ 
ages, dispensaries, hospitals, infirmaries, etc.; and 
sixty-two others in the State outside of that city. 
Besides, there are many similar establishments 
connected with the local Churches and Public 
Boards, providing for almost every species of 
earthly trouble. 

The late effort of the “ New York Times ” to 
give health and comfort to poor children in our 
crowded cities, is another evidence of the im¬ 
provement assumed. Over fifty thousand have 
6 


8 4 


The Winning Worker. 


been taken out on pleasant and healthful excur¬ 
sions through the agency of that paper. And, 
we may add, that the generally approved meas¬ 
ures of Mr. Bergh and others to prevent cruelty to 
animals, is another evidence of the improvement 
claimed. 

In visiting Asbury Park the other day, our 
attention was called to a comfortable establish¬ 
ment recently started by benevolent ladies in 
Philadelphia for the benefit of their sisters who 
are unable to pay the enormous prices charged 
for board at our popular sea-side watering-places. 
The idea occurred to one of them, and she ex¬ 
pressed it to others, who approved; when a meet¬ 
ing was called, and a committee appointed to 
carry the project into effect. In a few weeks the 
land was secured by the kind liberality of Mr. 
Bradley, the owner of the Park, in a beautiful 
location about equidistant from the sea and the 
Lake; and a house erected, furnished, and filled 
with ladies, at about one quarter the price charged 
at ordinary boarding-houses, and less than one 
half the kind projectors pay for their own board 


A Mind for the Work. 85 

in the same house when there. It was an admira¬ 
ble conception, and arrangements are being made 
to expand it to accommodate many more. All 
praise to the noble ladies, and to their God ! whom 
they serve day and night in loving consideration 
of his less favored children. 

While, therefore, we mourn over our shortcom¬ 
ings and misdoings as a nation, we have reason to 
thank God and take courage in view of so many 
evidences of increasing sympathy for the unfortu¬ 
nate. God has manifested a remarkable interest 
in this class of his children, and spurned all serv¬ 
ice which ignores their sufferings. Besides, the 
cultivation of kind affections toward the creature 
naturally tends to reverence for the Creator, and 
will sooner or later lead to a proper recognition 
of spiritual and eternal concerns. 

There is another field of activity to which we 
are called that requires additional endowments. 
The natural man can appreciate temporal things, 
because he has experience in them. He can 
easily see the misfortunes connected with sickness, 
poverty, ignorance, and friendlessness, and, if 


86 


The Winning Worker. 


kindly disposed and favorably situated, may be 
efficient in providing relief. But there are other 
wants which he does not understand, and for 
which he has no remedy. We refer to the wants 
of the soul. Pressed with these, many ask, “ Who 
will show us any good ? ” He can give no answer. 
They cry out, in agony of spirit, “ O, wretched 
man that I am, who shall deliver me from the 
body of this death ? ” He is confounded. Slaves 
to their own appetites and passions, they are car¬ 
ried away captive by the devil at his will, but he 
cannot help them. Having no sympathy with 
Jesus in his longings for the holiness, happiness, 
and salvation of sinners, he has no concern for 
them, and is powerless to lead them to the cross. 

To be a successful worker in this interest he 
needs to be “ born again ”—to be made a new 
creature in Christ, and be filled with the Spirit. 
David had no concern about the religious condi¬ 
tion of others until he cried unto the Lord, and 
the Lord brought him out of the “ horrible pit and 
miry clay, and put a new song into his mouth, even 
praise to God.” Psalm xl, 2. Then he was im- 


A Mind for the Work. 


87 


mediately filled with solicitude, and determined 
to do what he could, saying, “ Many shall see it 
and fear, and shall trust in the Lord.” Falling 
into sin again, and praying to have the “joy of 
salvation ” restored to him, he pledged himself to 
renew his efforts to reform others in these remark¬ 
able words : “ Then will I teach transgressors thy 
ways, and sinners shall be converted unto thee 
as if he had said, that without a happy assurance 
of his own salvation he could do nothing for 
others, but with it, he could so teach them that 
they would be converted, which is true with re¬ 
gard to people in general. 

This indicates the difference in the style of 
teaching. Some teach officially, or professionally, 
because it is their business, and have little con¬ 
cern about the result. Others teach purely to 
win souls , and hold them to Christ, and cannot 
rest without success. The Spirit of the Lord is 
upon them, and they feel impelled by love and 
godly solicitude to seek the lost by all possible 
means, and aid those who are trying to run the 
heavenly race. With this they seem enshrouded 


88 


The Winning Worker. 


in a kind of celestial glory which the blind can 
hardly fail to see, and desire that others should 
share in their pleasures. Thus, when Andrew 
found the Saviour, he first went to his own brother, 
Simon, and said, “We have found the Messias,| 
which is, being interpreted, the Christ. And hei 
brought him to Jesus.” 

A formal professor of religion lately made her 
appearance at a special means of grace, and par¬ 
ticipated in the holy sacrament. As she received 
the cup, she was enabled to say in faith for the 
first time in her life, “ His blood was shed for the 
remission of my sinsfi and such new life came to 
her heart that she was exceedingly happy. In - 
tense solicitude for her friends, that they might en¬ 
ter into the same joy, led her to write immediately 
to her uncle, a member of her own Church, but a 
stranger to her new love, inviting him to come to 
the meeting. He did so, and seeing what God 
had done for her, sought and found the same 
blessing. 

Christians of less ardor may be very rigid and 
exact, and make considerable show of zeal for 


A Mind for the Work. 


89 


the Lord with some effect. But when they really 
break down with loving concern for souls, the sur¬ 
rounding ice will yield. 

Rev. Mr. Earle, the evangelist, speaking of com¬ 
mencing a series of union meetings in the State of 
New York, says, “My first aim was to preach so 
as to lead the Churches nearer to Christ. Accord¬ 
ingly I prepared five sermons for Christians, as 
clear and pointed as I knew how to make them. 
The first four had no apparent effect. I wondered 
at it. The fifth was prepared with a scorpion in 
the lash; it was a severe one, and the last harsh 
sermon I have preached, and the last I ever ex¬ 
pect to preach ; but this, too, was powerless. 

“ I then went to my closet, and on my knees 
asked Jesus what could be the difficulty with those 
Christians. It did not enter my mind that the 
trouble could be anywhere else than among them. 
I had preached with tears in my eyes, and had 
been anxious to see a revival, and had no thought 
buj that the preacher was in a right state. But 
there, in my closet, God revealed to me my own 
heart, showing me that the difficulty was with my - 


9 o 


The Winning Worker. 


self, and not with the Church. I found myself as 
cold as those I was trying to benefit. My tears, 
even in the pulpit, had been like water running 
from the top of a cake of ice when the warm rays 
of the sun are falling upon its surface, but which 
becomes hard and cold again as soon as the sun 
goes down.” 

He then went to God for himself, and became 
all tender and sweet , and preached again, when the 
people broke down, confessed their own need of a 
special preparation of heart, and from that hour 
the work went forward. 

The woman of Samaria, who met the Saviour at 
Jacob’s well, was not in condition to exert much 
religious influence upon the community. But be¬ 
coming a happy believer in Christ by means of his 
ministrations, she forgot her errand at the well, 
and flew into the city, and announced her discov¬ 
ery so strangely and convincingly that many be¬ 
lieved her testimony, and others were so affected 
that they accepted her invitation, and hurried to 
the well to see for themselves. The result was 
wonderful . Many of the Samaritans believed on 


A Mind for the Work. 


9i 


him, and said, unto the woman, “Now we be¬ 
lieve, not because of thy saying; for we have 
heard him ourselves, and know that this is indeed 
the Christ, the Saviour of the world.” John iv, 42. 

Heart piety has a language of its own which 
carries conviction to others. It has a bearing too, 
embracing a variety of little things, such as dress, 
gait, gestures, etc., which it instinctively assumes, 
and makes itself known and read of all men. 

We were impressed with this truth a few years 
since on hearing the testimony of a wealthy New 
York merchant at a union meeting. He said that 
when he first came to the city, a boy, he used to 
see a demure-looking gentleman about the streets, 
whose appearance indicated that he was a remark¬ 
able character, and he often wondered who he was, 
and what his business. Seeing him one Sabbath 
on the street, and being at leisure, “ I followed 
him,” said he, “determined to find out something 
more about his associations. After quite a walk 
he came into this church, and going near the al¬ 
tar knelt down. I took a back seat. At length 
the services commenced, and many spoke of their 


92 


The Winning Worker. 


delight in the Lord, telling what religion had done 
for them, and he among others. It was an inter¬ 
esting meeting, and I felt that the religion there 
represented was just what I needed. An invita¬ 
tion being given for sinners to come forward for 
prayers I accepted it, and soon after found peace 
in believing, and joined the Church. I have been 
absent from it for many years, but I have come 
back to tell you that I am still walking in the way 
upon which I then entered through the pious in¬ 
fluence of that good man.” 

It was in view of the personal influence of a 
right Christian life that Charles Wesley wrote:— 

“ I must the fair example set; 

From those that on my pleasure wait 
The stumbling-block remove; 

Their duty by my life explain, 

And still in all my works maintain 
The dignity of love.” 



CHAPTER VI. 


RELIGION DEMONSTRABLE BY EXPERIMENT. 



HE work of saving men will be resisted in 


every place by more or less objections. You 
will be called upon to answer many speculative 
questions, and some practical ones, perhaps, which 
are beyond your range. But this must not be 
construed into defeat, or even weakness , since 
any fool can ask questions that no wise man can 
answer. The enemy has been long sowing tares, 
and they have been cultivated more assiduously 
than the wheat. Though often pulled up, they 
again take root and appear in the field in all their 
original force. 

How to treat them depends very much on cir¬ 
cumstances. We have never known debate , how¬ 
ever, to do much good. It is safe to assume, in 
most cases, that the objector is as sound in senti¬ 
ment as you are, and that his apparent heresy is 



94 


The Winning Worker. 


assumed, in self-justification. Even men who claim 
to be confirmed infidels have religious convictions 
and fears, which, if followed in a common-sense 
way, would lead them to the cross. One of this 
sort lately denied every principle of religion, and 
claimed to be a free-thinker. But afterward, my 
friend noticing a weed upon his hat, inquired the 
occasion of it, and was told with emotion that his 
wife was dead, and that he had “ no doubt she was 
now in heaven.” His last utterance represented 
his real sentiments more truly than the first. 

Years of time have been wasted in trying to 
convince men who were already sufficiently or¬ 
thodox in sentiment to justify immediate action. 
But even where this is not the case, it is better to 
submit the questions of difference to the test of 
experiment, something after the manner of Elijah 
with the prophets of Baal. By taking a case where 
God has committed himself to the sinner to par¬ 
don and renew on certain specified conditions, we 
may arrive at conclusions more satisfactory than 
any that it is possible to reach by argument. He 
is more than willing to be tested in this way. 


Religion Demonstrable by Experiment. 95 

This was his ancient method, as may be seen from 
the following case : “ Your words have been stout 
against me, saith the Lord. Ye have said it is 
vain to serve God; and what profit is it that 
we have kept his ordinance? ” “Ye are cursed 
with a curse; for ye have robbed me, even this 
whole nation.” Yet, bad as they were, he was 
disposed to give them another chance, and said, 
“ Bring ye all the tithes into the storehouse, that 
there may be meat in mine house, and prove me 
now herewith, if I will not open you the windows 
of heaven, and pour you out a blessing, that there 
shall not be room enough to receive it.” Mai. 
iii, 1 3> 9> IO - 

While He may not submit to be tried by any 
hypothetical case to accommodate the impudent 
suggestions of men who have no intention to be¬ 
lieve in him, all who will obey shall “ know of the 
doctrine whether it be of God.” This is not the 
first time that such propositions have been made. 
The Jews said at the crucifixion, “ If he be the 
King of Israel, let him now come down from the 
cross, and we will believe him.” 


9 6 


The Winning Worker. 


The way to /^/religion is to submit to its terms, 
and look for the promised results. Sinners are in 
rebellion against God, neglecting what he requires 
them to do, and doing what he forbids; and they 
are often in trouble, fearing that their sins “ will 
find them out.” God commands them to “ turn 
from their evil ways,” and submit to his govern¬ 
ment, and promises to accept them. This is done 
in various forms, so that any common reader of 
the Bible may understand substantially what is 
meant, what he is to do, and what to leave undone 
Isaiah furnishes a good specimen of these com¬ 
mands where he says :— 

“Seek ye the Lord while he may be found, 
call ye upon him while he is near: let the wicked 
forsake his way, and the unrighteous man his 
thoughts: and let him return unto the Lord, and 
he will have mercy upon him; and to our God, 
for he will abundantly pardon.” Isa. lv, 6 , 7 . 

And there are multiplied Scriptures also which 
indicate the meaning of this, the duties imposed, 
and the results guaranteed. And, for the encour¬ 
agement of the sinner, there are others showing 


Religion Dtmonstrable by Experiment. 97 

the deepest solicitude on the part of God for the 
sinner’s welfare, and desire that he should accept 
the terms and be saved, all of which we find beau¬ 
tifully illustrated by the case of the prodigal son. 
Taking the Bible, therefore, as his guide, and 
looking to God in prayer for direction, the sinner 
may expect to experience certain changes in his 
character and condition of the most satisfactory 
kind, though he may not fully comprehend their 
nature and extent. 

Then, there is another encouraging circum¬ 
stance about it, namely, that no man is required 
to do better than he is able. Coming to God ac¬ 
cording to his best understanding of duty, after 
making proper inquiry, and in the best spirit of 
which he is capable, he may expect to succeed, 
though there shall be much imperfection both in 
his information and action. 

Now, what we propose to the -unbeliever, even 
though he may be an infidel, is to take those plans 
and practically work them out, to the extent of 
his ability, and with such helps as may be ob¬ 
tained. He is certainly safe in doing so, as they 


98 


The Winning Worker. 


require nothing wrong —no injustice or unkind¬ 
ness, or indecency, and cannot therefore harm 
him. If they shall prove a failure , he can fall 
back to his old platform, confirmed in unbelief; 
but if they succeed , he will have gained a “ hun¬ 
dred fold” of comfort in this world, and “life 
everlasting ” in the world to come. 

Why is not this a reasonable proposition? We 
are always testing other things, why not this ? A 
man desiring us to buy certain fruit which he de¬ 
scribes, does not attempt to prove his descriptibn to 
be true, but says, “ taste and see for yourself.” A 
mechanic presenting a machine for our accept¬ 
ance,. desires us to test it. So the chemist, assum¬ 
ing that certain articles combined in a particular 
way will produce certain specified results, asks us 
to experiment upon it. And God asks sinners to 
“prove ” him. Let us insist that they do so be¬ 
fore passing judgment on a matter which can be 
determined in no other way. 

We knew a young man many years ago who had 
the common convictions and prejudices of his 
class* but was so settled in his hostility to certain 


Religion Demonstrable by Experiment. 99 

popular dogmas in which he had been educated 
that he refused to hear them, and spent his Sab¬ 
baths at home. Being invited to another Church, 
of whose peculiarities he knew nothing, he heard 
the announcement of free salvation (not bound) to 
all who would accept it, without any contradiction 
or mental reservation. The preacher vindicated 
the ways of God with men, and proved very clearly 
that if men were lost it would be their own fault. 
The way of salvation was also clearly set forth, 
and many witnesses testified, that though they 
were far gone in sin, they tried it, and experienced * 
a wonderful transition, changing all their appetites 
and passions, and making them exceedingly happy 
in God, so that they would rather be door-keepers 
“ in the house of God, than dwell in the tents of 
wickedness.” 

This placed the matter in a new light. But 
there was one serious difficulty in the way, the 
young man had no conviction , no capital to start on. 
He did not, and could not , feel as others said they 
did before undertaking to be Christians. He knew 
he had sinned greatly, and was in danger of losing 
1 


100 


The Winning Worker. 


his soul, but could not feel distressed about it. But 
still he thought of the matter as he had not for 
several years, and saw something very attractive in 
the character and experience of certain leading 
members of the Church, who hourly walked 
with God, and had the witness in themselves that 
their ways pleased Him. Indeed, he coveted the 
feelings that would justify an attempt to reach 
their condition by the processes proposed, but to 
no purpose. He seemed to himself to be utterly 
dead, and inferred, therefore, that he was really a 
reprobate , and never to be divinely “ called.” But 
he said nothing to any one, and nobody said any¬ 
thing to him, till one evening it occurred to him 
that it would be a satisfaction to admit to some 
one that he believed in the reality of religion, es¬ 
pecially as he had been known to question it. 
This he did to a pious lady who politely inquired 
as to his religious condition. 

But there was no conviction , and no prospect of 
any, and what could be done, if any thing, was the 
question. Running before being called was con¬ 
sidered possible , but not profitable ._ In this dilemma 


Religion Demonstrable by Experiment, ioi 

our friend concluded that his case was nearly 
hopeless; but as it was his duty to obey God, he 
would begin and do his best, forsaking all sin, as 
far as possible, and doing every duty, great and 
small, and would continue on this line till death, 
so that if he must be lost, he would have the 
pleasure in hell of knowing that he tried to go to 
heaven from that hour. This plan of procedure 
he announced one evening, unsolicited, to a relig¬ 
ious acquaintance as they were walking from 
church, which was about tantamount to proclaim¬ 
ing it upon the housetop. Of course, he was soon 
invited to do a variety of little things, all new and 
strange to him, and to his apprehension equally 
unpromising; and some of them were particularly 
against his pride and timidity, and sure to incur 
public and private reproach. But being innocent 
and harmless in themselves, he promptly acqui¬ 
esced without demur or delay. 

He pursued this course for several weeks with¬ 
out one ray of light, praying as well as he could, 
receiving advice from his friends, and living in all 
things according to his understanding of the will 


102 


The Winning Worker. 


of God. But it seemed to him to amount to just 
nothing . In the meantime others sought and 
found, and there was great joy in many hearts. 
Had it not been that he had started for life with¬ 
out conditions, he would probably have been dis¬ 
couraged. But he plodded on and on, seeming to 
himself to be getting farther and farther from the 
desired point. 

But one morning early, being alone at his busi¬ 
ness, the spell was suddenly broken. A strange 
change came over him, as he thought for the 
worse. He had had but little feeling any way, 
but now he had none. He wanted to be “ weary 
and heavy laden f that he might find rest. If he 
could only have been awakened as was Saul of 
Tarsus, or the jailer, for one hour, he could have 
seen his way through. But with no feeling, eat¬ 
ing, and sleeping, and working, as if all was right, 
what could he expect? Now, to have the little 
sobriety he had been nursing for weeks dashed 
from him in a moment, and nothing heavenly put 
in its place, what could he think ? His advisers 
told him he was converted , but he hushed them, 


Religion Demonstrable by Experiment. 103 

saying, if that is so, religion was not what he had 
taken it to be. He would not entertain the 
thought for a moment, for he wanted to be a thor¬ 
ough Christian, or make no profession. 

But any change was better than the dead line 
on which he had been working so long. He did 
not understand it, but held on his wonted way. 
That evening a new duty was suggested, and was 
done according to the programme on which he 
was acting. And he was about asking what next, 
when the flood-gates of light and love seemed to 
be opened, and his soul was overwhelmed with 
unutterable joy. He arose from his seat and 
walked the floor in joyous amazement. He praised 
God from the fullness of his heart, not boisterous¬ 
ly, for that was not his style. He went out into 
the street and looked up into the heavens, every 
star of which seemed to be praising God. Such 
a sight he never saw before. Every thing seemed 
new and beautiful. He had no doubt that God 
loved him, and that he loved God. His whole na¬ 
ture was wonderfully changed. At a late hour he 
reluctantly retired, fearing that sleep would break 


104 


The Winning Worker. 


the charm, but it did not. The next morning was 
the brightest he had ever seen. Overwhelmed 
with wonder and unutterable gratitude, he went 
forth to his business walking and talking with 
God, feeling and singing :— 

“ Filled with delight, my raptured soul 
Would here no longer stay ; 

Though Jordan’s waves around me roll, 

Fearless I’d launch away.” 

We have stated this case somewhat in detail be¬ 
cause it goes to show that sinners with only an 
intellectual conviction may seek God successfully, 
and thus come to know that religion is a divine 
reality. They may not have precisely the same 
experience as this young man. The light may 
come to them more gradually; but if they perse¬ 
vere they will find it sooner or later, and be com¬ 
pletely satisfied. When Christ first laid his hands 
upon the blind man at Bethsaida, he looked up 
and saw “men as trees walking.” But on receiv¬ 
ing a second touch “ he was restored, and saw 
every man clearly.” Mark viii, 23-25. 

We have had to do with several other similar 


Religion Demonstrable by Experiment. 105 

cases, where the parties concerned were entirely 
hostile to religion, and could not be subdued by 
argument; but they did venture to test the ques¬ 
tion by experiment, really believing that they 
should win; and they did, but in a different way 
from what they expected. Strange influences 
intervened, to which they submitted, and were 
transformed into new creatures. 

But it must always be understood at the outset 
that the experiment shall be fairly and faithfully 
tried. That is, that every known condition shall 
be complied with. We have seen persons who 
appear to deal fairly, but coming short in their 
consecration or action at some apparently trifling 
point, they failed. This often happens in other 
experiments as well. Listening to a lecture on 
electricity, we were invited to participate in an ex¬ 
periment demonstrative of the principles declared 
and explained. The congregation assented, stood 
up, and joined hands, as required. Directly the 
shock came, and many of us gave the usual sign 
of its presence, to the surprise of others, who won¬ 
dered what was the matter, as they were unaf- 


io6 The Winning Worker. 

fected. On examination it was found that they 
had failed to comply with one little condition, 
namely, to join naked hands—they joined hands, 
but it was with their gloves on. Thus, they not 
only failed to feel the shock themselves, but they 
hindered others. As before suggested, if we will 
prove God, we must “ bring all the tithes into the 
storehouse.” 

One of the most striking demonstrations of this 
sort occurred in New England, under the ministry 
of an old acquaintance. He was in the midst of 
a great revival, which was boldly opposed and ridi¬ 
culed by an influential physician in the place, who 
claimed to be an Atheist. Waxing warm one 
evening in his discourse, when he had' an¬ 
nounced the foregoing principles, he proposed to 
submit the issue between himself and infidels to 
the test of experiment , agreeing, that if any one 
would do as he should direct , and fail to find relig¬ 
ion to be a divine reality, he would renounce the 
Bible and become an infidel. Then, raising his 
voice, and looking the troublesome doctor square 
in the face, he asked, “ Does any gentleman accept 


Religion Demonstrable by Experiment. 107 

my challenge ? ” Upon this the doctor stepped 
out into the aisle and answered, “/ accept it.” 
“Well,” said the preacher, “then come forward to 
the altar,” which he did. “ Now,” said the preacher, 
“ I will state my proposition again, that there may 
be no misunderstanding between us.” Having done 
so, the doctor assented to it. Every thing being 
ready, and the thronged assembly in painful anx¬ 
iety, the preacher demanded of the doctor to kneel 
down. He did so. “ Now,” said he, with awful 
solemnity, “ Doctor, call upon God Almighty to 
have mercy on your soul.” The doctor, looking 
up in his face, replied, “I don’t believe there is 
any such being.” “ There,” said the preacher, 
“ he breaks the contract at the start—he was to do 
as I directed.” 

But not intending to let him off so easily, he 
modified the prayer to accommodate his unbelief, 
saying, “ Well, doctor pray this way, ‘ If there be a 
God, have mercy on my soul.' ” There was no 
getting away from this, and the doctor commenced 
and proceeded with perfect deliberation until he 
reached the petition , when he cried at the top of 


io8 


The Winning Worker. 


his voice, and from the deep of his heart, “ Have 
mercy on my soul!" and went on to pray without 
further direction. The explanation is, that hav¬ 
ing reached just that point in utter unconcern, God 
sent the spirit of awakening upon him as he did 
upon Saul of Tarsus. Of course the experiment 
was a success, and the renewed doctor come to 
know the doctrine to be of God, and to defend it. 

We need more of this kind of teaching. Meta¬ 
physics are too “thin," so to speak, to reach the 
difficulty. We live in a practical, experimental age. 
Goods are now sold by sample j science and arts by 
demonstrations. It is too much to ask people to 
accept a religion which does nothing for them in 
this world. They are sinners, and want to be 
made new creatures, that they may follow their 
judgment, and not their passions and appetites. 
They are condemned, and want to be pardoned, not 
by a priest, but by God himself; and know that 
they are. They are miserable, and desire to be 
happy. Our religion supplies all these wants, and 
satisjies the soul. And it is the only one that does 
so. Others teach that “all is well,” and there is 


Religion Demonstrable by Experiment. 109 

no reason to fear , but give no demonstration. We 
are required to take these propositions on trust, 
and wait for the judgment to determine their 
character. # 

Hence it is that so many come to us from other 
associations, often at the sacrifice of all earthly 
things. We have known children to be punished 
and disinherited for doing so, and others to be 
hunted and persecuted in a most cruel manner, 
and yet they believed that they had gained much 
by the change ; showing that they were not satis¬ 
fied before. And many do this especially as they 
draw near to death, not daring to venture into the 
spirit-world on a theory that has brought them no 
virtue or happiness in this. 



. CHAPTER VII. 

POWER WITH GOD AND WITH MEN. 


“ When one that holds communion with the skies 
Has filled his urn where those pure waters rise, 

And once more mingles with us meaner things, 

’Tis e’en as if an angel shook his wings ; 

Immortal fragrance fills the circuit wide, 

That tells us whence these treasures are supplied.” 

—Cowper. 


TT^THILE there is a marked similarity among 
Christians, demonstrating the oneness 
of their spiritual origin and character, there is 
considerable diversity arising from their constitu¬ 
tional peculiarities, education, and surroundings. 
Animated by the same general principles and 
purposes, they are led by different tastes and 
judgments to different modes of expression and 
prudential procedure. This underlies all denom¬ 
inational and other affiliations among them, by 



Power with God and with Men. 1 11 

which each one has the benefit of employing such 
methods as he prefers. Up to a certain point, 
these separate associations are, no doubt, right 
and useful. But where they are made paramount 
to fundamental principles, and lead to unbrotherly 
contention, they become detrimental to the ob¬ 
jects they should promote. 

But in no one particular do Christians differ 
more than in spiritual and moral power. Some are 
weak—very weak, while others are strong. And 
this is often so where, according to all human 
calculation, the very opposite should be true. 
Power seems to be a special endowment for par¬ 
ticular ends. The prophet Micah possessed it at 
one time, at least, when he said, “ I am full of 
power by the Spirit of the Lord, and judgment, 
and might, to declare unto Jacob his transgres¬ 
sions, and unto Israel his sin.” Chap, iv, 8. 
“ Stephen, full of faith and power, did great won¬ 
ders and miracles among the people.” Acts vi, 8. 
St. Paul exhorted the Corinthians to “be strong.” 
Jacob had “power with God and with men, and 
prevailed,” under great discouragements. 


12 


The Winning Worker. 


This power is generally recognized among all 
classes of active Christians as indispensable to 
success in bringing men to God. We can hardly 
enter a Christian church without hearing it urged 
as a necessary endowment. Nor do we know of 
any great achievement of this sort where some¬ 
body has not been especially favored in this 
respect ? 

But the idea that power is to be obtained sim¬ 
ply in answer to prayer, without reference to col¬ 
lateral duties, is a prevailing error. God bestows 
it only as it is needed. “ Setting us up in busi¬ 
ness,” with more or less capacity, he says, “ now 
go to work for me; seek the lost, and bring them 
to my fold;” promising to be with us and help us, 
as may be necessary. If we attempt nothing, his 
help will not be required. He gives to those who 
use what they already possess. 

His economy is strikingly illustrated in the case 
of Jacob, from whose history our heading is 
quoted. He had greatly sinned in his youth 
against his brother Esau, and had fled to Haran 
to save his life. Time and fortune, good and ill, 


Power with God and with Men. 113 

had brought him to conviction, and he was on his 
way back to his old home. Esau had become 
rich and powerful in spite of his misfortunes, and 
Jacob was afraid that he would mete out to him 
the punishment he deserved. So, as duty re¬ 
quired, he prepared himself to make a full and 
frank confession of his wrong doings, and to back 
it with appropriate restitutional presents and hu¬ 
miliating services, and moved forward. 

These arrangements cost him a great deal of 

anxious thought, self-mortification, and money; 

* 

they were complete—the very best he could make, 
and seemed likely to conciliate his brother, and 
secure for himself a friendly reception. But still 
he was afraid to risk the projected meeting on this 
basis alone. He wanted God to interpose in his 
behalf. Hence, he betook himself to prayer, and, 
the answer not coming at once, he wrestled hard 
and long, even to the break of day, when he pre¬ 
vailed, and was assured that he had power with 
God and with men—with Esau, by his thorough 
measures to conciliate him, and with God, by his 
persistent prayer for his blessing. His persistence 


The Winning Worker. 


i 14 

sprung from the conviction that every thing with 
him was at stake, and that his ultimate success 
depended on his triumph over the “ man ” with 
whom he wrestled, whoever he might be. To 
yield, was to lose all; by holding on, he might 
save all. The struggle was designed to strengthen 
him, not to make God willing. He has power 
with God who fully trusts Him, though he has to 
struggle with himself or another. 

Now if we will have power, we must undertake 
some good thing beyond our measure—something 
providentially imposed upon us—and do our utmost 
in the way of human means to effect it. We must 
plan just as fully and wisely as we would if we 
had no expectation of Divine assistance, but at 
the same time look to God earnestly and confid¬ 
ingly for the needed help. By this process Chris¬ 
tians of all ranks, from the highest official down to 
the lowest private, may accomplish wonders in 
any sphere they shall be called to act. We do 
not say that they can convert every one, or even 
those in whom they are most interested; but they 
will save somebody, and achieve some good. 


Power with God and with Men. 115 

This proposition involves two things: first, that 
our object be of paramount importance; and sec¬ 
ondly, that we fully consecrate ourselves to its 
pursuit. Then we shall be committed to it by our 
highest interest, and will make every necessary 
sacrifice for its attainment. Protracted delay or 
increasing weakness, even to the dislocation of a 
joint, cannot restrain us, because to yield is death, 
and to hold fast is our only ground of hope. 

But this state of mind and heart lies out of the 
ordinary course of human thought and feeling. 
Selfishness is the all-controlling impulse of 
irreligious men, and stands opposed to every thing 
which is not in harmony with the carnal mind. 
To resist this mighty current to the extent of 
entire abstinence front popular sin, one needs to 
commit himself against it in advance. How much 
more does he need to consecrate himself to the 
. work of God before he will seek to reform and 
save men ! Without such commitment every new 
duty will bring a new struggle, leading to vacilla¬ 
tion, if not defeat. 

Here is just where most professors stand to-day 
8 


ii 6 The Winning Worker. 

—respectably orthodox in sentiment, moral in 
practice, and formal in religion, but not religiously 
active in doing good. They go to Church, Sun¬ 
day-school, and communion, and thus seem to 
take sides with God; but they go to the theater 
also, and other places of amusement, in obedience 
to the spirit of the age, and conduct in many 
respects very riiuch like common sinners. In 
these circumstances they are, of course, powerless 
for any spiritual and efficient work. And they 
often feel it* and are ashamed of themselves, and 
pray for the baptism of the Holy Spirit, but to 
little purpose. It is hard work for them to pray 
or speak in public or private on the great subject, 
for the reason that their hearts are not spiritually 
alive, and they know that sinners have little con¬ 
fidence in their, sincerity or piety. They have no 
power either with God or men, and will have 
none, however they may pray, until they change 
their attitude toward both. 

But let them confess to sinners, before whom 
they have betrayed Christ, and practically de¬ 
clared that religion is a farce, and ask their for- 


Power with God and with Men . 117 

giveness, and do about the same thing to the 
Church, which has been injured by their example, 
consecrating themselves to God, not to “ live bet¬ 
ter,” but to live in all things according to his will, 
and they will have taken a long step toward the 
acquisition of this grace. Indeed, measures so 
humiliating and unnatural will be likely to carry 
conviction to all hearts that the movement is of 
God, and produce immediate results for good. 
But however this may be, it will put new life into 
their own souls, and give them confidence to in¬ 
voke Divine aid. Prayer, without these prelimi¬ 
nary corrections of an inconsistent life, will avail 
little; but with them it will bring the soul into 
new, mysterious power, which no language can 
describe. 

This consecration must be specific, embracing 
entire loyalty to God and devotion to the welfare 
of men, represented by our frontispiece, wherein 
the patient ox is seen standing between the altar 
and the plow, ready to be yoked into service by 
the farmer or offered in sacrifice by the priest. 
Some have erred, we think, at this point. They 


118 The Winning Worker. 

have become so enamored with their own personal 
communion with the Saviour and his most devoted 
servants, that they have seemed to overlook other 
interests; and this is not surprising when we con¬ 
sider the preciousness of such fellowship. But we 
must remember that our mission in this world is 
not merely to be good, but to do good; and that 
the Saviour requires us to “let our light so shine 
before men that they may see our good works and 
glorify our Father which is in heaven.” Christ 
came to save sinners, and made this the business 
of his life. He called his apostles to follow him 
in this respect — to go into all the world and 
preach the Gospel for this purpose. His disciples 
are never more in harmony with him than when 
they make this their special object of pursuit. 

We have known some very holy people who 
seemed to be strangely inefficient. They were so 
occupied with themselves, watching their feelings, 
and nursing their faith, hope, and other graces, 
that they had little time or disposition to under¬ 
take the difficult work of converting sinners. On 
the other hand, we have known some, whose com- 


Power with God and with Men. 119 

munion with God was not so satisfactory, but who 
were wonderfully successful in bringing sinners to 
Christ. Then, we have known another class fully 
consecrated to God and to the work of saving 
men, who have surpassed both of them in the ex¬ 
tent of their labors and successes. Being con¬ 
sciously right with Gofl. and feeling called in his 
providence to this line of conduct, they have not 
only been valiant , but mighty, to the “ pulling down 
of strongholds.” 

This consecration should be made openly to be 
lasting and properly effective. It will then com¬ 
mend us to men , as well as to God—to a definite 
position and work, which will necessarily distin¬ 
guish us from the multitudes, and enlist our pride 
of character in its support. 

Let us look a little further at this subject. Im¬ 
penitent sinners are “ without strength," in bond¬ 
age to sin and Satan; at “ enmity against God,” 
“ having the understanding darkened, being alien¬ 
ated from the life of God, . . . because of the 
blindness of their heart.” They cannot love God, 
his truth, service, or people; nor are they able to 


120 


The Winning Worker. 


control themselves, “ being led captive by the 
devil at his will,” and by their own depraved 
appetites and passions. Their condition is deplor¬ 
able. They must have foreign help or perish. It 
was to furnish this that Christ came into the 
world, but the world generally “ received him 
not.” But as many as “ received him, to them gave 
he power to become the sons of God.” This is the 
first gift of power the sinner receives beyond in¬ 
struction, admonition, entreaty, and conviction. 
And this is imparted on his accepting Christ in 
his proper character as the Redeemer and only 
Saviour of sinful men. To them “ gave he power 
that is, he enabled them to believe, and consti¬ 
tuted them the sons of God, lifting them up out 
of their former condition of slavery to sin and 
death, and giving them the heart and position of 
sons in the family of God; something after the 
manner in which he treated the blind man who 
came to him asking for sight, he gave him power 
to see. 

This is a high endowment. Changing the heart 
from the love of sin to the love of God and good- 


Power with God and with Men. 


12 


ness, and the condition of the sinner from that of 
a rebel and a criminal under guilt and condemna¬ 
tion to conscious sonship and heirship in the family 
of his justly offended sovereign, he knows, feels, 
enjoys, and expects much above and beyond all his 
previous thought. He understands the mighty 
meaning of religion as no one can do without it. 
Its purity, power, and heavenly aspirations, are 
matters of personal experience; and he longs 
that all should “ taste and see that the Lord is 
good;” and with this passion to save them, and 
the delight he enjoys in his new-born state, he has 
power over them. 

As young Christians proceed from this point, 
being faithful, and seeking every day to “ let their 
light so shine before men ” that they accept the 
proffered grace, they will have new experiences of 
love, and “ power with God and men.” God will 
sometimes give them special endowments for par¬ 
ticular undertakings or trials. But if they lose 
their “ first love” and relapse into a mere formal 
profession, they will become weak as death itself. 
They must maintain the witness in themselves 


122 


The Winning Worker. 


that they are the children of God, or they can do 
little to bring others to Christ. 

The fact that professing Christians are so lack¬ 
ing in power is attributable to one of two or three 
causes, i. They never were clearly and satisfac¬ 
torily converted, which is probably the case with 
many. They took up some cross, and did certain 
things in the right direction, and the brethren 
“spoke peace to their souls,” and they joined the 
Church before the “ new song ” was put into their 
mouths, and dropped into the ruts of dead mem¬ 
bers. 2. If they were soundly converted, they 
have allowed themselves to drift away from 
their first consecration and love into such compli¬ 
cations with the world and sin, that they have lit¬ 
tle heart for the work. 3. Or, they may have 
found so much opposition to live, active measures, 
that they have deemed it expedient to put their 
light under a bushel, and try to keep it burning 
there. 

But whatever the cause may be, the remedy is 
that suggested by an ancient king, who prayed, 
“ Restore unto me the joy of thy salvation; and 


Power with God and with Men. 


23 


uphold me by thy free Spirit.” No one can have 
any great amount of power without this joy. It 
insures him communio?i with God, wherein he may 
“ ask what he will,” and it shall be done; and a 
strong hold upon men, who, seeing that he “has 
been with Jesus and learned of him,” will be im¬ 
pressed by the divine radiance that beams from 
his beautiful life and spirit. 




CHAPTER VIII. 

A \ 1 

PLEASING MEN FOR THEIR GOOD. 

<( ^ 

jT/g)ET every one of us please his neighbor for 
his good to edification,” is one of the 
methods of usefulness proposed by St. Paul to the 
Christians at Rome. Rom. xv, 2. His meaning 
may be fairly inferred from his own practice, as 
stated to the Corinthians thus : “ Though I be free 
from all men, yet have I made myself servant 
(slave) unto all, that I might gain the more. And 
unto the Jews I became as a Jew, that I might 
gain the Jews; to them that are under the law, 
as under the law, that I might gain them that are 
under the law; to them that are without law, as 
without law, (being not without law to God, but 
under the law to Christ,) that I might gain them 
that are without law. To the weak became I as 
weak, that I might gain the weak: I am made all 
things to all men, that I might by all means save 
some.” 1 Cor. ix, 19-22. 



Pleasing Men for their Good. 125 

While he would not do evil that good might 
come, he was always ready to waive his own rights, 
tastes, and convenience, that he might command 
the confidence and esteem of all classes of men, 
and thereby secure for himself a more favorable 
hearing, and win them to Christ. This policy, 
properly understood, is the true one for every 
Christian. 

Religion is more than a theory to be maintained 
by the force of argument. It is a spirit and prac¬ 
tice of heavenly birth and character. Unlike the 
spirit of the world, it is full of mercy and good 
fruits, and needs to be presented by example as 
well as precept. 

Coming to men in love and tenderness, willing 
to serve them in every way consistent with morali¬ 
ty and our obligations to God, seeking not our 
own but their good, they will see at once that we 
are not like other men, and have something to 
offer that is worthy of attention. 

The duty here enjoined relates to all classes 
and conditions of men ; none are excluded. We 
are to please “ all men," if possible. Some may 


126 


The Winning Worker. 


not be pleased, however we may approach them. 
They are unfortunately constructed, and have a 
wonderful faculty of misconstruing every atten- 
tion. Still we must try and not be easily discour¬ 
aged. It is fair to assume that every one has 
some tender point, some unguarded door to his 
heart, that may be entered by ourselves or others 
whom we may enlist to co-operate with us. Men 
are not always as bad as they at first appear. 
They assume false positions for a purpose, perhaps 
to discourage effort in their behalf. Most Chris¬ 
tians did so once. But even when they are worse 
than they seem to be, we should still seek to please 
them for their good. Some of the brightest lights 
in the Church of to-day were formerly of this 
character. Like Saul of Tarsus, they were en¬ 
tirely wrapped up in their own opinions, and hated 
Christ and his religion with a perfect hatred, but 
they were conquered and saved. 

We knew something of a man of this kind, who 
gloried in his irreligion. He would neither attend 
Church nor allow any preacher to visit his house. 
But one took advantage of his worldliness to 


Pleasing Men for their Good. 127 

please him and get his confidence. It was alto¬ 
gether an unexpected flank movement, and suc¬ 
ceeded. 

The case was substantially as follows : The man 
was a well-to-do farmer, and the minister was a 
stranger, lately arrived, and who had just com¬ 
menced his work as pastor. He had been informed 
of the farmer’s position, and planned to take him. 
Passing along the road one day near where the man 
was at work, he walked up to the fence and im¬ 
mediately commenced talking about the potatoes 
he was digging, inquiring as to their kind, 
quality, etc. The farmer was interested. Soon 
my friend mounted the fence and took a seat, and 
as the conversation went on he stepped off on the 
field side to examine the crop more carefully, and 
was directly at work digging and picking like the 
hired men, still talking. After awhile the horn 
blew for dinner, as he expected it would, and 
every hoe was dropped. “What!” he exclaimed, 
“ is it twelve o’clock ? I must hurry up or I shall 
lose my dinner.” “ But,"” said the farmer, who was 
too much interested in the stranger to be discour- 


128 


The Winning Worker. 


teous, “ suppose you go to the house and take 
dinner with us ? I shall be very glad to have you.” 
Very little urging was necessary. He went and 
was introduced to the wife and children, >vho 
were so charmed by his conversation and kind 
spirit that they all invited him to come again. 
He, in turn, invited them to visit him, and come 
and hear him preach. He told the children, too, 
about the Sunday-school, and the singing, and 
assured them of a warm welcome if they would 
come. The result was the family was so pleased 
they could not keep away. That man was not 
the kind of preacher they had heard so much 
about. They all went and were all gathered into 
the fold by the Christian strategy of a good min¬ 
ister, who learned human nature in peddling tin 
ware , and knew how to approach people and com¬ 
mand their esteem. 

The Gospel is for sinners, for all sinners; and 
it will save to the uttermost all who embrace it in 
a right way. And it is positively unchristian to 
exclude any one from our sympathy or faith be¬ 
cause of his wickedness. The worse the man, the 


Pleasing Men for their Good. 129 

more specific, and ingenious, and persistent should 
be our efforts to please him for his good. 

But how few Christians have the faith, or main¬ 
tain the practice, involved in this principle ? If a 
man is an infidel, or a drunkard, or a thief, or 
otherwise notoriously wicked, he is generally 
passed by as a hopeless case. It is of no use, we 
say, “to waste our time on him;” hence we take 
hold, if at all, of what we deem easier cases, such 
as are found in the Church and Sabbath-school. 
And there is no end to our efforts to please the 
children and their friends, though we fear this is * 
not always done “ for their good,” in the Apostle’s 
sense of the language. Were we to take as much 
pains to please publicans and sinners as Jesus did, 
or as much as we do to please the children, with 
the high and holy purpose of bringing them to the 
fountain of living waters for salvation, we should 
see miracles of grace equal to any that ever hon¬ 
ored the Christian Church. 

This point has impressed us deeply of late in 
reference to the Romanists, particularly of our 
larger cities. It is an alarming fact that our Prot- 


130 


The Winning Worker. 


estant Churches are flying before them, instead of 
trying to convert them. The old “ down-town ” 
fields are being abandoned, and our Church ac¬ 
commodations sold out to Catholics, often at half 
price, in utter despair of success among that peo¬ 
ple. And what makes the movement especially 
ridiculous is, that we hear a wail of sympathy 
from this flying community for Catholic Italy, 
calling for missionaries to carry the Gospel to 
these perishing people in foreign lands. 

We do not object, of course, to sending the 
Gospel to the Catholics in Europe. It is what 
they need, and they will receive it in its purity 
and power if properly presented; but we protest 
against turning our backs upon them here and 
treating them as unconvertible reprobates. If, in¬ 
stead of this, our wealthy Christian people, and 
others having access to them, would kindly and 
familiarly show them the saving power of heart 
religion, invite them to their churches and 
pews, and thus recognize them as decent people 
worthy of confidence) they would become inter¬ 
ested. They are not the hardest people in the 


Pleasing Men for their Good. 131 

world to convert if rightly treated, and when 
really converted they make the most faithful and 
happy Christians. But they cannot bear to have 
their own religion ridiculed, nor are they attracted 
by ours as ordinarily manifested. 

Mrs.-, a Baptist lady, with a kind, Christian, 

motherly heart, talked familiarly with Bridget, her 
Catholic servant-girl, telling what religion had 
done for her, and how happy it made her under 
life’s burdens, and she showed by her sweet temper 
and kind spirit that she was all that she claimed. 
Bridget was affected, because she saw that that 
was just what she needed, but had not. She was 
sour, irritable , timid , and sometimes ugly; while 
her mistress was pleasant and patient under all 
circumstances, and never afraid to die. The good 
woman told the girl, too, how she obtained this 
grace and where, and that every one might have it 
who would come to Jesus; that many Catholics 
had sought and found it, etc.; which only deep¬ 
ened her impressions. At length she invited her 
to go to church, which she did, and sat with her 

in her fine cushioned pew , like any other lady—not 
9 



132 


The Winning Worker. 


in a free seat in the gallery. This was repeated, 
and further appropriate conversations were had, 
until that girl accepted an invitation, went to the 
altar for prayers, and found the pearl of great 
price, to her unutterable joy. The effect on her 
life was remarkable. The lady’s husband, a ven¬ 
erable gentleman of the Unitarian persuasion, 
speaking to the writer of the case soon after, said 
he “ never saw such a change in a human being in 
his life, and that they had taken her from the 
kitchen and brought her to their table and fellow¬ 
ship as a daughter.” 

So much for seeking to please a stranger-girl, 
away from her mother and her country, for her 
good. O, if all our Christians would imitate this 
beautiful example, and let the light of a pure and 
happy experience shine on their Catholic servants 
in the kitchen and elsewhere, they would soon 
demonstrate the sin and folly of the course to 
which we object. 

In further encouragement to this duty, it may 
be said that many of our most devoted Protestants 
were once Catholics. We have been in the habit 


Pleasing Men for their Good. 133 

of hearing such speak and pray in social meetings 
for several years, and none have exceeded them 
in their apparent satisfaction or practical fidelity. 
Indeed, we have seen several of this class con¬ 
verted within a few months, who seemed perfectly 
delighted with a religion that saves from sinful 
tempers and habits, and makes joyful in God, as 
Catholicism does not. Fear is its great power. 
The fear of the priest and of purgatory are the 
ruling elements in it. Show Ro?nanists a religion 
that takes away fear and makes the soul happy in 
God, and many of them will embrace it as readily 
as will any people in the world. But this can be 
best done by presenting beautiful examples of 
living piety. 

“We are to please men,” says a distinguished 
writer, “ for their good, not barely for the sake of 
pleasing them, or pleasing oyrselves, much less 
of pleasing them to their hurt, which is so fre¬ 
quently done bf those who do not love their 
neighbor as themselves. Nor is it only their tem¬ 
poral good which we are to aim at, but what is of 
infinitely greater consequence, we are to do it for 


134 


The Winning Worker. 


their edification , in such a manner as may conduce 
to their spiritual and eternal good.” 

As to the particular means of doing this work 
each one must judge for himself. It is safe, how¬ 
ever, to say, that we are not to do it by flattery , 
duplicity, or deception. These are all sins of them¬ 
selves, and are not likely to contribute to edifica¬ 
tion. Nor are we to lower the Gospel standard 
of doctrine, morality, or spiritual religion, to con¬ 
ciliate the prejudices of the carnal mind. This is 
often done, and sometimes pleases men, but not 
for their “ good.” They see the plot, and may 
accept it for the time being, but so soon as they 
get ready to prepare for eternity, if they ever do, 
they will leave, and seek the society of those in 
whom they have more confidence. But it is to 
be feared that they will become utterly blinded to 
the claims of God and a good conscience, and die 
in sin. 

The toleration of dancing , and other objection¬ 
able amusements in the Church, is another method 
of seeking to please, which has uniformly proved 
a failure. The moment a Christian Church resorts 


Pleasing Men for their Good . 135 

to such expedients, no matter by what name they 
are called, or how innocent and popular they may 
seem, it is dead as a spiritual power. The meas¬ 
ure is like that of the Jews, who, from prude 7 itial 
considerations, recognized the gods of the heathen 
around them. If, perchance, it should effect any 
accessions from the world, they will be without 
God and without hope, and if called to die, would 
feel obliged to repent, and come to Christ just as 
though they had made no profession whatever. 
A spiritually minded man can have no interest in 
such things. They are. utterly insipid. We speak 
from experience , no less than from the Bible, and 
more than forty years’ close observation. No one 
enjoyed these amusements more than the writer; 
but when he became interested in God, and was 
born of the Spirit, the love of them left him in a 
moment, and has never returned. And a conver¬ 
sion which does not revolutionize the tastes and 
practices of men to this extent, seems to him to be 
spurious. For, “if any man be in Christ, he is a 
new creature; old things are passed away; be¬ 
hold, all things are become new.” 2 Cor. v, 17. 


The Winning Worker. 


136 

If we will please men for their good, we must 
avoid all such tempers and practices as are calcu¬ 
lated to offend, such as pride, anger, malice, hatred, 
envy, jealousy, revenge, heresies, “ revelings,” self¬ 
ishness, fretfulness, frivolity, and every thing that 
appertains to them. Ordinary men know that 
these are sinful, and they despise them in every 
body but themselves, especially in professing 
Christians. 

Some people of many excellences commit sad 
mistakes in this respect. They seem so sour, 
censorious, and conceited, or so rough and severe, 
that they repel rather than conciliate. Nobody, 
saint or sinner, except it may be a few of their 
own class, is glad to see or hear them. They 
seem particularly endowed to displease, and they 
often enhance their offensiveness by charging their 
failures to the wickedness of others. Yet they 
mean well, and might do good with a better spirit 
and method. But they are so full of themselves , 
they are not teachable. They suspect the piety of 
any one who shall question the propriety of their 
ways. A few such members in a Church will 


Pleasing Men for their Good. 137 

disgust more people than twice their number of 
better ones can conciliate. We desire to ring in 
the ears of all such the command of St. Paul, 
“ Let every one of us please his neighbor for his 
good to edification.” 

Christians often make themselves offensive, rath¬ 
er than pleasing, by being tenacious about little 
things , of no account, when compared with the 
great question. It may be about a few dimes or 
pennies in business, where there is room for an 
honest difference of opinion; or some personal 
indulgence, as the smoking of a segar, or the 
wearing of a ring, or other common ornament. 
Going to persuade a sinner to be reconciled to 
God, or a believer to rise to a higher spiritual 
state, they at once make a bold strike for these 
things, and talk so rudely as to offend, and thus de¬ 
feat their own ends ; whereas they should make no 
issue on doubtful points whatever, or spend any 
time over them. The first thing to be done in 
either case is to bring the soul to Christ, and have 
it regenerated and filled with love to God and 
man. Then, if you have any suggestions to make, 


138 The Winning Worker. 

make them kindly, and they will be respected. 
But to attempt to fashion men to our peculiar 
notions before we bring them to Christ, is like 
hammering iron to conform it to our wishes before 
we put it into the fire. 

But it is not enough to avoid these and kindred 
errors in seeking to please men for their good ; we 
must possess those qualities which com??iand es¬ 
teem wherever seen. First of all, we must be 
filled with love to every soul of man. Says Mr. 
Wesley, in his sermon on the subject: “ Let love 
pant in your heart, sparkle in your eyes; let it 
shine in all your actions. Whenever you open 
your lips, let it be with love, and let there be in 
your tongue the law of kindness. Your word will 
then distill as the rain, and as the dew upon the 
tender herb. . . . Every one that is born of a wom¬ 
an has a claim to your good-will. . . . And let 
all men know that you desire both their temporal 
and eternal happiness as sincerely as you do your 
own. 

“ Secondly . If you would please your neighbor 
for his good, study to be lowly in heart. Be deeply 


Pleasing Men for their Good. 139 

sensible of your own weaknesses, follies, and im¬ 
perfections. . . . And let this spirit appear in all 
you speak or do. Be clothed with humility. . . . 
Labor to be of a calm, dispassionate temper, gen¬ 
tle toward all men; and let the gentleness of your 
disposition appear in the whole tenor of your con¬ 
versation. Remember, likewise, that advice of St. 
Peter, ‘ Be merciful ’—be courteous , be pitiful, be 
tenderly compassionate to all that are in distress, 
to all that are under affliction of mind, body, or 
estate. Weep with them that weep, and give them 
healing words, if you can do no more. But if you 
are able to give them actual assistance, let it not 
be wanting. Be as eyes to the blind, feet to the 
lame, a husband to the widow, and a father to the 
fatherless. ... Be courteous toward all men, 
whether they are high or low, rich or poor, supe¬ 
rior or inferior to you." 

A friend of great kindness of heart, who desires 
to make the world better and happier for his be¬ 
ing in it, goes out to his business every morning 
with his eyes wide open to discover opportunities 
of usefulness. Meeting a neighbor he greets him 


140 


The Winning Worker. 


with fraternal smiles, and inquires after his wel¬ 
fare. No child or youth escapes his notice,. He 
remembers that he was once a child himself, and 
desired to be pleasantly recognized by his supe¬ 
riors, and was often passed as unworthy of notice. 
If riding alone, he soon finds some little traveler 
who seldom “ gets a ride,” and tenders the seat 
by his side, which is joyfully accepted. This 
gives him an opportunity to ascertain the plans, 
trials, fears, and hopes of his new friend, and to 
administer to his benefit as circumstances suggest. 
Next, perhaps, he encounters a beggar, whose hon¬ 
esty is questionable, but still he gives him a kind 
and patient hearing, and such advice and other 
help as he deems appropriate. 

The other day we saw him in a car, weary and 
worn, returning from his daily toil. Ladies in silk 
crowded in after every seat was occupied, but 
found plenty of gentlemen ready to vacate for 
their accommodation. One simpleton relinquished 
his seat no less than four times, before there was 
the least necessity for it, except in his own exqui¬ 
site gallantry. At length a poor working girl , of 


Pleasing Men for their Good. 141 

sweet fifteen, entered, bearing a large bundle, but 
nobody moved. This attracted the attention of 
our aged friend, and he sprang up, and gave the 
weary child his seat. It was a beautiful sight, and 
a just rebuke to others, who had no sympathy for 
the toiling daughter of some Worthy mother. But 
it was just like him. Following the Master, he 
makes the necessities of his fellow-creatures his 
opportunity for doing them good. The cry of 
distress, from whatever source, finds a cheerful 
response in his noble heart. And he is as good 
at reform as he is at relief; and, commanding 
respect by the latter, he is often successful in the 
former. If he falls behind others in fascinating 
speech, he excels them on the whole, being ready 
for every good work. He aims to do good of all 
kinds, and in all practicable ways, and is a bene¬ 
diction to society. 

His “ one idea ” is to please men for their good, 
but this gives birth to many others. “ The. same,” 
says Bate, “ as the trunk of a tree is one, but gives 
life and growth to scores of branches, hundreds 
and thousands of buds and leaves; just as a great 


142 


The Winning Worker. 


tradesman has one idea, his trade, but that divides 
and works out into a thousand ideas of ways and 
means of promoting his trade.” 

The conclusion of the whole matter is, that we 
are to regard all men, however wicked, as objects 
of God’s love, and candidates for heaven; and 
are to set ourselves to make their acquaintance 
and “please ” them by all manner of lawful means 
for their present and everlasting good. But how 
many will so neglect these things as to lament 
when it is too late. 

“ Alas ! I have walked through life, 

Too heedless where I trod ; 

Nay, helping to trample my fellow-worm, 

And fill the burial sod ; 

Forgetting that even the sparrow falls 
Not unmarked of God. 

“ I drank the richest draught, 

And ate whatever was good— 

Fish, and flesh, and fowl, and fruit, 

Supplied my hungry mood ; 

But I never remembered the wretched ones 
That starve for want of food ! 


Pleasing Men for their Good. 


143 


“ I dressed as the noble dress, 

In cloth of silver and gold, 

With silk, and satin, and costly furs, 

In many an ample fold ; 

But I never remembered the naked limbs 
That froze with winter’s cold. 

“ The wounds I might have healed ! 

The human sorrow and smart! 

And yet it never was in my soul 
To play so ill a part; 

But evil is wrought by want of thought, 
As well as want of heart.” 


—Thomas Hood. 





CHAPTER IX. 

EARNESTNESS NECESSARY. 

f UCCESS in any cause is largely dependent 
on the zeal with which it is undertaken and 
prosecuted. Christians are generally too dull and 
cold to awaken interest and fasten conviction. 
Being engaged in an enterprise of the highest im¬ 
portance, and professing to be divinely moved to 
action, it is natural to expect that they will be 
thoroughly alive to the work. And if they are 
not so, people are apt to question their sincerity, 
or the truth of their doctrines. 

And this is not unreasonable, because they are 
known to have been zealous in sin, and are now 
fully engaged in other interests of comparative¬ 
ly little consequence. It is impossible to make 
people believe that religion occupies the first 
place in our faith and affections, while we talk 
of it and press its claims with less enthusiasm 


Earnestness Necessary. 145 

than we manifest in pursuit of money, honor, or 
pleasure. 

The pulpit is strangely defective at this point. 
The waste of time on mere speculative points, 
which, however settled, do not perceptibly affect 
the main question, as well as the stupid and aimless 
7 nanner of much of the preaching of the day, is 
calculated to destroy all confidence in the preach¬ 
er and his teachings. The sinfulness and danger 
of sin, its remedy, and the means of realizing its 
benefits—subjects vital to the welfare of fallen 
men—seem to be purposely left out of sight. 

“ It is a growing complaint,” says a late writer, 
“ that, go where you will, it is a rare thing to hear 
the Gospel. Of course, there are some brilliant 
exceptions; but still it is undeniably true that the 
preaching of the present day, as a rule, lacks 
power, and is unawakening to the careless sinner, 
and unsatisfying to the seeking soul. 

“ There is plenty of ability and divinity; plenty 
of gnosticism and mysticism; plenty of neology 
and theology. One can point to many a pulpit 
whence proceed able sermons, eloquent disquisi- 


146 


The Winning Worker. 


tions, carefully digested essays, and pleasant songs 
on all sorts of themes—morality, philosophy, the 
goodness of God, apart from righteousness. Again, 
there are plenty of evangelical discourses for the 
children of God, opening up the things of the 
kingdom. But for the outsider , for the sinner, for 
the seeker, there is a diluted Gospel, muddled 
grace, chalk mixed with milk, darnings of the rent 
vail; any thing and every thing is preached save 
‘Jesus Christ and him crucified.’ 

“ Now, O objector, bear with me while I point 
out that you may preach about Christ, and not 
preach Christ ; you may talk about salvation, and 
yet not proclaim the Gospel of the blessed God— 
free grace in Christ; and such discourses are most 
misleading, most tantalizing to an inquirer. He 
comes to seek bread, and lo! he is taught how to 
make it; he comes to seek rest in Christ, and he 
is miraged with a beautiful description of what 
rest is. 

“Every sermon should contain in itself sufficient 
of God’s truth to save a soul. Let the subject be 
what it may, it should comprise a plain and sim- 


Earnestness Necessary . 


147 


pie offer of eternal life to the dead ones present. 
Remember that every congregation is composed 
of two classes, the believer and the unbeliever, 
the saved and the unsaved, the children of God 
and the children of the devil; and while the peo¬ 
ple of God desire to be led into sweet pastures by 
their shepherd, the troubled and the anxious come 
to find rest —to enter into peace. 

“ One Monday morning a minister was informed 
that a man who, the preceding evening, had list¬ 
ened to his discourse in perfect health, had sud¬ 
denly been ushered into eternity. His personal 
responsibility to preach the Gospel as to dying 
men, as to those who, for aught he knew, might be 
about to appear at the bar of God, at once flashed 
upon his mind. 

“ Rising anxiously frotil his seat, he proceeded 
to examine the maflUsCript of the sermon which 
the departed soul had last heard, with the in¬ 
tensely earnest hope that he should find in it as 
much Gospel truth as, had it been then and there, 
through the grace of God, understood and believed 
by the departed hearer, would have saved his soul. 

10 


148 The Winning Worker. 

To his inexpressible grief, after the examination 
was over, he found the contrary. He saw that 
the hearers might have believed every word of 
that discourse and remained unsaved. The ser¬ 
mon was scriptural and well prepared, lacking 
nothing save the Gospel suited to a dying man. 

“ Penetrated with a sense of his own unfaithful¬ 
ness he burst into tears, and, falling down at the 
mercy-seat, confessed before God, with much con¬ 
trition, his dread omission; and ere he rose from 
his knees he made the solemn vow that, with 
Divine help, to the day of his death, he would 
never preach a sermon without setting forth as 
much of the glorious Gospel as would, if truly 
believed, save any unregenerate soul then present. 

“First, be sure to discriminate your hearers. 
Let them feel that there is a difference—a mo¬ 
mentous difference. Provide food, meat, milk for 
the children, but do not delude the unsaved by 
letting them think that such things are for them 
before they have been born again. Do not let 
them hear Peace / peace! when there is no peace. 
Let the children depart fed with the bread of 


Earnestness Necessary. 


149 


life, but make the unbeliever uneasy; plow the 
conscience of the formalist, the unconcerned, the 
self-deceiving; make the anxious more troubled 
until they find rest in Christ; to the inquiring 
soul offer Christ in all his fullness, a free gift for 
his acceptance.” 

The Rev. Charles Simeon was so impressed with 
the importance of earnestness in his work, that 
he used to keep the picture of Henry Martyn, 
the famous missionary, in his study. Move where 
he would it seemed to follow him with its eyes, 
and say, “ Be earnest! be earnest !! don’t trifle ! 
don’t trifle !!” 

Rowland Hill, defending himself in this partic¬ 
ular, exclaimed, “ Because I am in earnest men 
call me an enthusiast. When I first came into this 
part of the country I was walking on yonder hill, 
and saw a gravel pit fall in and bury three human 
beings aiive. I lifted up my voice for help so 
loud that I was heard in the town below , at a dis¬ 
tance of near a mile. Help came and rescued 
two of the sufferers. No one called me an enthu¬ 
siast thenj and when I see eternal destruction 


The Winning Worker. 


150 

ready to fall on poor sinners, and about to entomb 
them irrecoverably in an eternal mass of wOe, and 
call aloud on them to escape, shall I be called an 
enthusiast now ? No, sinner, I am no enthusiast in 
so doing; and I call on thee aloud to fly for ref¬ 
uge to the hope set before thee in the Gospel.” 

We cannot be too earnest or persistent in this 
momentous work. It involves too much to ad¬ 
mit of apathy or discouragement. Says an evan¬ 
gelist :—“ At the close of a powerful work in an 
eastern city, as I was about to leave, a lady of 
fashion arose in the center of the house, and, with 
many tears and sobs, made a humble confession, 
that though a professor of religion, she had lived 
for herself and the world. She still remained 
standing and sobbing. Finally she was able to 
request prayers for the conversion of her son. He 
was present. The learned doctor at my side re¬ 
quested me to ‘urge him to rise for prayers.’ I 
did so, but he did not rise. The doctor said, 
‘ Urge morel I entreated him again; but he did 
not rise. The doctor said tome, ‘Urge more.’ 
Again I persuaded him, and he arose, and was 


Earnestness Necessary. 151 

soon rejoicing in hope. About a week after leav¬ 
ing the place I received a letter, informing me 
that the lady referred to was dead. Not long 
after I received another letter, saying that Willie 
M. was dead. Both died rejoicing in hope. Does 
any one suppose that I then thought I had urged 
too much ?” 

“We are living, we are dwelling 
In a grand and awful time ; 

In an age, on ages telling, 

To be living is sublime. 

“ World’s are changing—heaven beholding! 

Thou hast but an hour to fight; 

Love’s pure banner now unfolding, 

On—right onward for the fight. 

“ O ! let all the soul within you, 

For the truth’s sake go abroad ! 

Strike ! let every nerve and sinew 
Tell on ages—tell for God.” 

—A. C. Cox. 

We are in earnest in every thing else, why not 
in this noblest and grandest of all employments ? 
Where there is but the merest trifle at stake, per- 


152 


The Winning Worker. 


haps nothing, we lay aside every weight and rush in 
with our whole souls. How can we be dull and 
careless here ? Charged with such high responsi¬ 
bilities, involving the fortunes of many for two 
worlds, and, perhaps, in our last opportunity,— 

“We have no time to sport away the hours ; 

All must be earnest in a world like ours. 

Not many lives, but only one , have we, 

One, only one; 

How sacred should that one life ever be— 

That narrow span! 

Day after day, filled up with blessed toil, 

Hour after hour, still bringing in new spoil.” 

—Bonner. 


But to be in earnest, we must follow our own 
convictions and tastes. We are differently con¬ 
stituted, and cannot “ fire up ” to the working 
point in every enterprise. But he is poor indeed 
who is not interested in something good. One 
takes to foreign missions, and makes a hobby of 
them ; another to the reform of drunkards; some, 
to the Sunday-school work, or to the conversion 
of sinners, or the improvement of believers. 


Earnestness Necessary. 


153 


Well, let each one follow his own leanings, get 
excited, and push forward, helping other interests 
as he may, but never hindering them. 

We are aware this is not in accordance with the 
feelings of many of the rulers. They want Chris¬ 
tians to be efficient in every thing, and have no 
hobbies ox specialties , but carry out the order of 
things which they shall advise. But this cannot 
be so long as men are men, and “our God is 
marching on.” Nehemiah was especially exer¬ 
cised about the fallen walls of Jerusalem, and 
restored them. Peter, at one time, got a good 
ways ahead of his companions with regard to the 
Gentiles , and it came near disturbing the peace of 
the Church. Dorcas was distinguished by her in¬ 
terest in the poor, for whom she made many “ coats 
and garments.” 

But these differences, lamentable as they often 
seem to some, work for the furtherance of the 
Gospel and the elevation of the race. Little is 
effected in any cause until somebody gets in ear¬ 
nest, and speaks out in a startling manner. While 
the temperance cause received only the attention 


54 


The Winning Worker. 


of men in general it went backward every day. 
But when the eyes of a few were opened to see 
the sin of moderate drinking, and denounced it as 
such, the tide began to turn. So with slavery. 
It was long known to be “an evil,” and deeply 
deprecated; but still spread its baleful influence 
over the country, corrupting Church and State, 
until individuals saw its enormity, and openly as¬ 
sailed it every-where, and by all proper means. 

This is substantially the history of all reforms 
and improvements. We say, therefore, let every 
one be sure he is right, and then work earnestly on 
the line of his strongest convictions. We must 
have vital principles, burning words, an earnest 
manner, and unyielding persistence. 

“ A peasant’s family was once seated in their 
cottage when the thatch on the roof was in flames ; 
and not knowing of the accident, their lives were 
in danger. A man of slow habits, a spinner in 
speech, went in to them to explain the accident, 
and to point out the necessity of providing for 
their safety. But while he was in the middle of 
his long-winded observations, another man rushed 


Earnestness Necessary. 


155 


in and cried at the top of his voice, ‘ Fire ! fire !!’ 
when the alarmed family flew out and escaped.” 

“ Thou talk of life, with half thy soul asleep ? 

Thou, * living dead man,’ let thy spirit leap 
Forth to the day, and let the fresh air blow 
Through thy soul’s shut-up mansion. 

Give thy soul air, thy faculties expanse ; 

Love, joy, even sorrow—yield thyself to all! 

They make thy freedom, not thy thrall. 

Knock off the shackles which thy spirit bind 
To dust and sense, and set at large the mind! 

Then move in sympathy with God’s great whole, 
And be, like man at first, a living SOUL.” 



M 



CHAPTER X. 

THE POWER OF SELF-SACRIFICE. 

f ACRIFICES are common to all nations, and 
all religions. They seem to grow out of the 
prevailing conviction that some atonement is nec¬ 
essary to conciliate the justly offended God. They 
originated soon after sin, and though superseded 
by the great sacrifice made by Christ, “ once for 
all,” the feeling of their necessity is not extinct, 
nor are we without something of the sort in our 
penances, fastings, and personal tortures, all of 
which are gratuitous so far as they mean atone¬ 
ment. 

But we do not propose to speak of sacrifice in 
this sense. We have all the atonement we need in 
Jesus, and his work done for us. It is a pity that 
we should ever doubt its completeness, and seek 
to atone for ourselves. But we speak of it in 
another and secondary sense, indicating Christian 



The Power of Self-Sacrifice. 157 

duties, as when Paul says, “To do good and to 
communicate forget not; for with such sacrifices 
God is well pleased.” Heb. xiii, 16. And, “ I 
beseech you, by the mercies of God, that ye pre¬ 
sent your bodies a living sacrifice, holy, acceptable 
unto God, which is your reasonable service.” 
Rom. xii, 1. 

These duties often involve much self-denial and 
cross-bearing, and are properly enough called 
sacrifices , though they merit nothing. As a means 
of begetting confidence and commanding attention, 
they are too little considered. Selfishness being a 
prominent attribute of depraved human nature, 
its opposite, benevolence , which costs the sacrifice 
of one’s natural inclinations, is readily attributed 
to heavenly origin. Hence it is, that voluntary 
and unrewarded service in the cause of God and 
humanity is often more effective than professional 
service. The regular pastor, called, and well 
paid, is easily enough suspected of working for 
hire , unless he travels out of his ordinary routine, 
and undertakes some charitable work not em¬ 
braced in his contract; while one who comes un- 


i 5 8 


The Winning Worker. 


called, seeking to save the lost, is readily accounted 
a messenger from God. The people, especially 
the poor and perverse, cannot understand why 
men should take so much pains to save them. 
The sight of such self-sacrificing anxiety in stran¬ 
gers for their welfare arouses their fears and leads 
them to prayer. 

The same principle is manifested in private 
circles. It is the hard, unnatural, self-denying 
work that wins. The ordinary Christian life 
makes little impression. When God required 
numerous sacrifices of his people, accepting only 
the first and best of their flocks and fields, many 
accounted him a hard master; but when he gave 
his only begotten Son to die for his enemies, and 
that Son went about doing good to the least de¬ 
serving, and at last submitted to death , even the 
death of the cross, they saw him in a different 
light. He, whose fatherly and forgiving heart was 
thus manifested in the flesh, stands approved 
wherever known, if not worshiped. 

“ Kazainak was a robber chieftain in the mount¬ 
ains of Greenland. Coming to a hut where the 


The Power of Self-Sacrifice . 159 

missionary was translating the Gospel of John, he 
wanted to know what he was doing. When the 
missionary told him how the marks he was making 
were words, and how a book could speak, he 
wished to hear what it said. The missionary read 
the story of Christ’s sufferings, when the chief 
asked, 4 Why this ? What has this man done ? 
has he robbed any body ? has he murdered any 
body ? ’ ‘ No,’ was the reply; ‘ he has robbed 

no one, murdered no one; he has done nothing 
wrong.’ ‘Then why does he suffer? why does 
he die ? ’ ‘ Listen ! ’ said the missionary. 4 This 

man has done no wrong, but Kazainak has done 
wrong; this man has not robbed one, but Kazai¬ 
nak has robbed manyj this man has murdered no 
one, but Kazainak has murdered his brother— 
Kazainak has murdered his child. This man suf¬ 
fered, that Kazainak might not suffer; died that 
Kazainak might not die.’ ‘Tell me that again,’ 
said the astonished chieftain; and the hard¬ 
hearted murderer was brought to the foot of the 
cross.”— Foster s Cyclopedia, p. 36. 

This benevolent principle gives the best Chris- 


i6o 


The Winning Worker. 


tian workers much of their power over men. 
Identifying themselves with the wicked for their 
good, visiting prisons and poorhouses, feeding 
starving strangers, and offering Jesus to all, at the 
risk of their reputation and the sacrifice of 
personal comfort, their enemies feel obliged to 
acknowledge them sincere, and receive their mes¬ 
sage. 

That the Churches are doing much for the 
world cannot be denied. Benevolent projects are 
being started and pushed on all sides. Consider¬ 
able is being done, too, to instruct and convert men 
to Christ, but these efforts generally fall far short 
of any marked self-sacrifice. Though in the aggre¬ 
gate they are “ much,” it is of the abundance of 
money , talent, and opportunity possessed, and sel¬ 
dom equals the liberality of the famous widow, 
who gave all she had. 

And how few of the vast multitude of profess¬ 
ing Christians make any sacrifice to elevate the 
spiritual life of the community. In many of our 
large churches the social meetings are nearly a 
failure, because the leading members ignore them. 


The Power of Self Sacrifice. 161 

They are tired, and want to enjoy the society of 
their friends, and have not interest enough to 
throw the full weight of their influence into the 
cause. If they would only deny themselves, and 
take up their cross, and follow Christ, as they did 
in their “ first love,” the Churches would become 
a power in the land. We know a large Church of 
painful deficiencies in this respect, in which the 
'suggested improvement has been adopted. The 
result is, the meetings are full and interesting, and 
many have turned to righteousness. Money is a 
good thing, and may be employed to excellent ac¬ 
count ; and so is education ; but the pressing need 
of the Church to-day is five hundred thousand burn¬ 
ing and shining lights in and about our social 
meetings and public walks, where “others may 
see their good works.” 

But there are other duties which require more 
of sacrifice than these. Speaking and praying in 
meeting are a real pleasure to many, who find it 
quite embarrassing to speak to people personally 
about their souls, and press them to immediate 
repentance. And yet this is often necessary to be 


The Winning Worker. 


162 

done. Mr. Jones was a fair and easy speaker, 
and enjoyed exercising in public ; but it was a real 
sacrijice to him to leave his business, and go three 
miles to persuade an ugly man to repent. Yet he 
did it, and the man was surprised to see him, and 
to hear that he came expressly for that purpose; 
and still more so, to see how distressed he was 
about his soul. The whole thing struck him as 
something divine —something from above — de-- 
signed to give him one more call to duty, and he 
surrendered. 

A stranger lately floated into a church, and 
listened to the services, without feeling any un¬ 
usual impression. He was a man of mature years 
and strength, and was retiring from the church 
when a pleasant little woman approached him 
with kind religious inquiry, and so impressed him 
that he came again and again, till he found peace 
in believing. The sacrifice that woman had to 
make to arrest so big a man affected him. He 
saw that it was not her usual courage that did it, 
but the Spirit of God and of kindness that in¬ 
spired her. 


The Power of Self-Sacrifice. 163 

“ We have read of Leonidas and his brave three 
hundred men, resisting the Persians at Thermop¬ 
ylae for the salvation of their country. We have 
read of the King of the Locrians who, when his 
son had broken the laws which demanded that 
both his eyes should be put out, mitigated the 
punishment by giving, in exchange for one of 
them, an eye of his own; thus enduring, self- 
devotedly, a part of the suffering allotted to his 
child. We have read of the queen who sucked 
the poison from the wound of the king, her con¬ 
sort, though convinced that death would be the 
consequence of her heroic act.” And we have 
read of Shapon, whom Dr. Mason asked to go to 
Burmah as a teacher for four rupees per month, 
instead of fifteen he was then receiving as a boat¬ 
man, who answered, -“No, teacher; I could not 
go for four rupees a month, but I can do it for 
ChristT 

These, and similar instances of self-sacrifice, 
have commanded the admiration of all nations; 
and they will never cease to do so. Hence it is 

that the self-denying labors of Christians to do 

11 


164 


The Winning Worker. 


good to men, are always more influential than 
those which cost them nothing. 

Jesus is our perfect model. “He laid aside the 
riches of heaven, and became, poor for our sakes. 
For the joy that was set before him he endured 
the cross, and despised the shame connected with 
his trying work. He sacrificed ease, worldly com¬ 
fort, and life even, that he might bring us to 
God.” 

His Apostles imitated his example, beginning 
at Jerusalem, “before the blood of the Master had 
scarcely cooled on Calvary, or the rent rocks had 
ceased their throbbings ; while the cross still stood 
in its place, and the taunt of the maddened popula¬ 
tion—‘ He saved others, himself he cannot save ’— 
was still lingering in the air.” 

They knew that to go forth to preach Christ 
under these circumstances “would be regarded 
as the rankest foolishness, yea, as insanity. It was, 
indeed, a sublime faith that yielded to the call, 
considering .the time, circumstances, and the seem¬ 
ing impossibility of success. But they were men 
of the right stamp; and the upper-room baptism 


The Power of Self-Sacrifice. 165 


endowed them with superhuman power. With 
hearts of love and tongues of fire they took the 
light of life into the thickest of earth’s mist and 
darkness, counting all things but loss compared 
with the momentous interests involved in their 
work of faith and labor of love.” 

St. Paul, though born out of due time, was not 
behind the very “ chiefest ” of them. “ He forgot 
himself when he went far among the Gentiles. 
He consecrated his matchless intellect to Christ, 
and approved himself a minister of God in afflic¬ 
tions, in necessities, in watchings and fastings, in 
distresses and tumults, in weariness and painful¬ 
ness, in hunger and thirst, in cold and nakedness, 
in evil report, in stripes above measure, in prisons, 
in deaths oft. He received of the Jews five times 
forty lashes; thrice was he beaten with rods; once 
stoned; thrice he suffered shipwreck, a night and 
a day in the deep; in journeyings often ; in perils 
of water, of robbers, etc., etc., and all for Christ, 
and the salvation of lost men .”—Agency of the 
Church, p. 303. 

Now, in the presence of such examples of self- 


The Winning Worker. 


i 66 

sacrifice, and others of similar character scattered 
along through the ages, what, it may be asked, is 
the Church doing to-day for God ? Who is being 
whipped ? who cast out ? who imprisoned ? who 
killed ? Hardly any thing of the sort is to be 
found through all the world. The Gospel has 
“ free course.” The most that we have to fear is 
a harmless sneer, or idle taunt. And, if we can¬ 
not stand these, what claim have we to the Divine 
approval, or to heaven? Our hope is vain. 

If the Church is going to save this world there 
must be a radical change in her heart, purpose, and 
practice. There must be more “joy in the Lord,” 
more cross-bearing, more self-denial, more per¬ 
sonal effort, more giving to the poor, more prayer, 
more talk, more work, more self-sacrifice. The 
world can see clearly enough that we are not in 
earnest —that we are seeking “our own," not the 
things of others. 

Many are anxious for improvement. It is 
being talked about in private circles among 
the more pious, but they are resisted. Many of 
the rulers want no change. They are opposed to 


The Power of Self-Sacrifice. 167 


any more activity. The officials , in some cases, 
like the scribes and Pharisees of old, stand right 
in the way of progress. They want to drag on as 
they have done, and rule; but they cannot. Real 
earnest Christians will leave them, and seek more 
congenial quarters and agreeable companions. 
And, as the walls of partition between the differ¬ 
ent denominations are getting thinner and lower, 
they will go where they can get the Gospel in its 
simplicity and power , and have the best chance to 
do good. 

It has been a question with some Churches why 
they are running down. The fact is patent to 
every body acquainted with them. It has been 
attributed to various causes, but not the right 
one. That is to be found just here—they are 
run in the interest of a few leaders , who have 
tastes , notions , and ambitions they are not willing to 
sacrifice for the salvation of the masses. They 
select able preachers to please themselves , and then 
wonder the people will crowd elsewhere to hear 
men of half their talent. But they will \ and there 
is no help for it. 


/ 


The Winning Worker. 


i 68 

Some are seeing the evil and hiding themselves, 
by adopting the true Gospel policy; but others 
will pass on and perish, though perhaps not until 
they shall have absorbed other Churches like 
themselves. But in this living age they cannot 
survive long, unless they awake to righteousness, 
and go to work to save the world. 

But it need not be so. Vital religion was, 
probably, never more generally recognized as a 
fact and a power than it is now. The world, with 
all its multiplied honors and amusements, is not 
satisfactory. There is a prevailing faith in God 
and heaven. The real feeling of the public heart 
flows out in that direction. It was never easier, 
perhaps, to convert sinners than now. The 
Church never had so many facilities for doing it. 
Never so many able ministers and laymen—so 
many spacious meeting-houses and Sabbath- 
school accommodations—so much money to meet 
expenses and hire laborers. All that is lacking is 
the heart , the will,purpose, and spirit of self-sacri¬ 
fice for God and the salvation of men. 



CHAPTER XI. 

THE JOY OF THE LORD OUR STRENGTH. 

vuT;OY is the excitement of pleasurable feelings 
caused by success, good fortune, the grat¬ 
ification of desire, or by a rational prospect of 
possessing what we love.—W ebster. 

When it is moderate, it is called gladness ; 
when raised on a sudden to the highest de¬ 
gree, it is then exultation or transport j when we 
limit our desires by our possessions, it is content¬ 
ment j when our desires are raised high and yet 
are accomplished, this is called satisfaction j when 
our joy is derived from some comical occasion or 
amusement, it is mirth j when it has so long pos¬ 
sessed the mind that it has settled into a temper, 
we call it cheerfulness. — Buck. 

This is natural joy. “ The joy of the Lord ” is 
a “fruit of the Spirit ” arising from spiritual con 
siderations. It is intimately connected with pure 


170 


The Winning Worker. 


religion,which “is not meat and drink, but right¬ 
eousness , and peace , and joy in the Holy Ghost.” 
Rom. xiv, 17. “These things,” said Jesus, “have 
I spoken unto you, that my joy might remain in 
you, and that your joy might be full.” John 
xv, 11. It is the result of the conscious pardon 
of all our sins, and present acceptance with God, 
and the consequent hope of eternal life. “ Being 
justified by faith, we have peace with God through 
our Lord Jesus Christ: by whom also we have 
access . . . into this grace wherein we stand, and 
rejoice in hope of the glory of God.” Rom. v, 1,2. 

But it is more than the natural result of con¬ 
scious safety and prospective good. One who 
has been under guilt and condemnation, and the 
fear of punishment, being pardoned and renewed, 
must feel a considerable sense of relief and grati¬ 
fication ; but this, by no means, accounts for the 
fullness of joy which God gives. It “ passeth all 
understanding;” being something which the nat¬ 
ural man knoweth not, however wise, excluding 
all tormenting fear of God, death, and hell, and 
filling the soul with “ unspeakable ” delight. The 


The foy of the Lord our Strength. 171 

Psalmist understood it when he said, “Blessed 
(or happy) is the man whose transgression is for¬ 
given, whose sin is covered.” “The Lord is my 
strength and my shield, my heart trusteth in him, 
and I am helped;” therefore my heart greatly re- 
joiceth. “ Blessed is the people that know the joy¬ 
ful sound; they shall walk, O Lord, in the light 
of thy countenance. In thy name shall they 
rejoice all the day.” “ Let every thing that hath 
breath praise the Lord.” 

This joy is not limited to outward circum¬ 
stances of apparent prosperity. Its brightest man¬ 
ifestations are often seen in the greatest adversity. 
The apostles, being beaten, departed from the 
council, “ rejoicing that they were counted worthy 
to suffer shame for the name of Christ.” They 
gloried in tribulation , realizing the truth of the 
master’s declaration at the outset, “ Blessed (or 
happy) are ye when men shall hate you; and 
when they shall separate you from their company, 
and shall reproach you, and cast out your name 
as evil for the Son of man’s sake.” Even death, 
the terror of all, is conquered by it. “Yea,” says 


172 


The Winning Worker. 


the Psalmist, “ though I walk through the valley of 
the shadow of death, I will fear no evil: for thou 
art with me; thy rod and thy staff, they comfort 
me." And this is the common experience of all 
true Christians. The triumph is often so com¬ 
plete that they are constrained to exclaim, “ O 
death, where is thy sting? O grave, where is thy 
victory ? Thanks be to God, which giveth us the 
victory through our Lord Jesus Christ." 

And we need not go back to Bible times to 
find witnesses of this joy. They are all around 
us, throbbing with holy delight, and testifying to 
its glorious power, having their “ conversation in 
heaven, from whence also they look for the Sav¬ 
iour, the Lord Jesus Christ, who will change their 
vile bodies that they may be fashioned like unto 
his glorious body;" and seeking “to know the 
love of Christ, which passeth knowledge, and tp 
be filled with all the fullness of God." 

And this is one of their familiar songs :— 

“ How happy, gracious Lord ! are we, 

Divinely drawn to follow thee, 

Whose hours divided are 


The foy of the Lord our Strength. 173 


Betwixt the mount and multitude: 

Our day is spent in doing good, 

Our night in praise and prayer, 

“ With us no melancholy void. 

No moment lingers unemploy'd, 

Or unimproved below: 

Our weariness of life is gone, 

Who live to serve our God alone, 

And only thee to know. 

“ The winter’s night, and summer’s day, 

Glide imperceptibly away,— 

Too short to sing thy praise ; 

Too few we find the happy hours, 

And haste to join those heavenly powers 
In everlasting lays.” 

And if any wish to know how they reached this 
divine condition, and the secret of its pleasure , 
they will each answer,— 

“ Long did I toil, and knew no earthly rest; 

Far did I rove, and found no certain home; 

At last I sought them in His sheltering breast, 

Who spreads his arms and bids the weary come. 
With him I found a home, a rest divine ; 

And I since then am his, and he is mine. 



174 The Winning Worker. 

“ Yes, He is mine ! and naught of earthly things, 

Not all the charms of pleasures, wealth, or power, 
The fame of heroes, or the pomp of kings, 

Could tempt me to forego his love an hour ; 

‘ Go, worthless world,’ I cry, with all that’s thine ; 

Go! I my Saviour’s am, and he is mine. 

“ The good I have is from his store supplied ; 

The ill is only what he deems the best; 

With him, my Friend, I’m rich with naught beside, 
And poor without him, though of all possessed. 
Changes may come,—I take, or I resign,— 

Content while I am his, and he is mine. 

“ He stays me falling: lifts me up when down ; 

Reclaims me wandering ; guards from every foe ; 
Plants on my worthless brow the victor’s crown, 

Which in return before his feet I throw, 

Grieved that I cannot better grace his shrine, 

Who deigns to own me his, as he is mine.” 

H. F. Lyte. 

The joy of the Lord is a mighty element of 
power in doing good for various reasons, a few of 
which we will mention :— 

i. One is, that all men without it are more or 






The Joy of the Lord our Strength. 175 

less miserable, and desire to be happy. Pollock 
says most truthfully of men in general, that 

“ Whatever path they take, by hill or vale, 

By night or day, the universal wish, 

The aim, and sole intent, is happiness. 

But, erring from the Heaven-appointed path, 

Strange tracks indeed they make, through barren wastes.” 

They seek it in glittering toys, in the multiplied 
scenes of vice, but fail, not to obtain amuse¬ 
ment or temporary pleasure, but to find a safe 
and solid dependence for every earthly condition. 
It is folly to say that wicked people do not take 
comfort. They know better. The trouble with 
them is, their comfort is dependent on circum¬ 
stances which are ever changing. Their own 
tastes change. What pleases them to-day may 
not to-morrow. Health, and wealth, and friends, 
important conditions of success, are not reliable. 
We may have all of them now, but not always. 
They leave us, and sickness, poverty, and enemies 
take their place, and trouble ensues. Or, if per¬ 
chance they continue for a season, conscience— 


The Winning Worker. 


176 


‘ Brings bad actions forth into review, 

And like the dread hand-writing on the wall, 

Bids late remorse awake at reason’s call, 

Armed at all points,” 

Thus, the pursuit of happiness in siri is com¬ 
paratively a failure, and men longing for rest 
anxiously inquire, “ Who will show us any good ? ” 

2. The joy of the Lord being presented in 
beautiful, living examples, cannot fail to impress 
people in this condition as being just the thing 
they need to make them happy. Formal religion, 
consisting in lifeless dogmas and ceremonies, and 
which is about as worldly out of church as irre- 
ligion itself, showing little present advantage over 
respectable sin, and promising heaven on condi¬ 
tions which do not involve a heavenly character, 
makes no such impression. It don’t fill the bill 
of human necessities, or commend itself to the 
common sense of mankind. 

We speak from experience. Having in our 
youth the usual convictions of sinners, who are 
trained to read the Bible and go to church; we 
were at times immensely anxious, but saw no re- 


The yoy of the Lord our Strength. 177 

lief in the religion that was offered in the lives 
and experiences of its professors. It seemed to 
be rather a burden than a rest. But going abroad, 
we chanced to fall under another order of relig¬ 
ious doctrine and measures, several particulars of 
which struck us with great force, but nothing 
more convincingly than the joyful appearance of 
the people. Religion seemed with them to be a 
luxury, an abiding benediction; and the Lord’s 
day and worship a festivity , and not a funeral 
solemnity. And they said it was so, and that 
they enjoyed the same thing at home, in their 
fields and shops, in the night-time upon their 
beds, or alone in the forest. God was with 
them and in them, and they declared, as a mat¬ 
ter of personal experience, 

“Jesus all the day long, 

Is my joy and my song,” 

and they attested their sincerity by various un¬ 
mistakable signs. We saw at once that that style 
of religion was just adapted to human neces¬ 
sities, because it was equal to every emergency. 


178 


The Winning Worker. 


While it was not less loyal to God, it was more be¬ 
nevolent, genial, and beneficial to men. And, giving 
it the attention required according to our under¬ 
standing and very limited capacity, we found it, 
through mercy, to be all that it had been repre¬ 
sented, and incalculably more. Indeed, it sur¬ 
passed all our previous thought on the subject, 
and made the darkest places of life bright with 
heavenly radiance. 

The most natural question for one to ask, on 
being invited to embrace religion, is, What has it 
done for you ? If this can be answered by the 
presentation of a model life, and a joyful heart, 
the chances are much more favorable for success. 
Every thing depends on the sample shown, as in 
the sale of goods. In many cases it is repulsive 
because it involves heavy cost for little profit. In 
others it is powerfully attractive, being a rare 
article and wonderfully adapted to meet a felt 
necessity. 

Here is where the Churches are especially want¬ 
ing to-day. They need to “ shine ” more—to be 
more loving and happy—to be manifestly joyful 


The Joy of the Lord our Strength. 179 

in God, so that, instead of rummaging over old 
records for orthodoxy and heresy, they can say in 
truth, and will say it from sanctified impulse, and 
undoubting assurance, “ My soul is happy in God, 
glory to his holy name! ” 

3. The joy of the Lord, with its usual accom¬ 
paniments, is of itself a Divine endowment for 
the work of doing good. We are apt to speak to 
others of what we feel , whether it be pleasant or 
painful. One happy in God is naturally prompted 
to speak of it. If he has no human hearers, he 
will speak to his heavenly Father, to the trees, or 
the stars. To talk of the claims of religion in its 
absence , to people not interested, or it may be, op¬ 
posed to it, is a great cross. Few have courage 
to do it, and it is hard work at best. But with a 
heart enamored with its charms, it becomes nat¬ 
ural and easy, and often delightful. Because we 
have something to say—something grand and 
glorious, something we feel and knoiu from present 
experiences—something we intensely desire others 
to know, and which the Saviour is ready to bestow 

without money and without price. 

12 


The Winning Worker. 


180 

One thus inspired can hardly fail to do good. 
Following his Christian impulses, he will come 
directly to the point in some loving way, unless 
misdirected by false and fanatical notions. And 
being honest, earnest, and well-meaning, he will 
command attention and respect. 

Many good people have erred at this point, in 
assuming that the joys of salvation are rather for 
private use, and are not to be exhibited before the 
world. But we deem this to be a capital mistake; 
they are the most attractive element in the Gospel 
scheme. Christ came to seek the lost—to save 
sinners—and invited them to come to him, promis¬ 
ing to give them “rest.” They want to know 
what he meant—what that rest is. We may ex¬ 
plain it, but they will not see it, they cannot un¬ 
derstand it. But let them see a good specimen, 
a real live man, who was once profane , skeptical r , 
intemperate, perhaps, without God and without 
hope in the world, and miserable; but now, by 
coming to Christ, full of goodness and joy, and 
they cannot fail to get some just notion of its 
value to themselves. 


The foy of the Lord our Strength . 181 

The plan prescribed by God through Moses 
for the cure of the bitten Israelites, was to human 
apprehension one of the most preposterous devices 
ever commended to public confidence. It was 
without precedent or philosophy, and was proba¬ 
bly rejected with indignation when first pro¬ 
claimed. But when some, who had tried it and 
were healed, presented themselves as specimens 
of its effectiveness, all controversy was at an end. 
One fact is worth a thousand arguments. It was 
on this principle that the blind man exclaimed to 
the carping Pharisees, “ Why, herein is a marvel¬ 
ous thing, that you know not from whence he is, 
and yet he hath opened mine eyes.” Religion in 
its best practical and experimental phases is the 
kind to present to infidels, and the most hopeless 
sinners. No modification of it will meet their 
necessities. 

The idea that religion is a very sad thing, and 
is to be exhibited to the world in mourning, is of 
long standing. The Jews entertained it, and often 
carried it into effect, sometimes to disgust. They 
seemed to think that fear and trembling were 


The Winning Worker. 


182 

their special work, even in prosperity, and brought 
upon themselves this terrible rebuke: “ Because 
thou servedst not the Lord thy God with joyful¬ 
ness , and with gladness of heart, for the abundance 
of all things; therefore thou shalt serve thine 
enemies, which the Lord shall send against thee, 
in hunger, and in thirst, and in wickedness, and 
in want of all things; and he shall put a yoke of 
iron upon thy neck until he have destroyed thee.” 
Deut. xxviii, 47, 48. 

When Nehemiah called the people together for 
thanksgiving , they fell to mourning , with “ their 
faces to the ground.” But he corrected their mis¬ 
take by saying:— 

“ This day is holy unto the Lord your God; 
mourn not at all, nor weep. . . . Go your way, eat 
the fat, and drink the sweet, and send portions 
unto them for whom nothing is prepared. . . . 
neither be ye sorry j for the joy of the Lord is your 
strength. So the Levites stilled all the people, 
saying, Hold your peace, for the day is holy; 
neither be ye grieved. . . . And there was very 
great gladness." Neh. viii, 6-17. 


The foy of the Lord our Strength. 183 

A similar state of things is seen now in differ¬ 
ent denominations. Their public services are 
more like a fast than a thanksgiving, and this is 
why they “ must be short." Were they as joyous 
as an evening party, there would be no hurry to 
get away. If one happens to rise above the com¬ 
mon dead level of the fashion, he is suspected of 
being a fanatic, and is invited, by sour looks if not 
in so many words, to leave. And this is called 
worshiping God “ decently and in order,” though 
there is not a throb of real joy, nor an expression 
of Christian ecstasy, from one month’s end to an¬ 
other. 

We don’t say that all this is of no value; it is a 
great deal better than no religion, and these peo¬ 
ple have many excellences. They are often good 
to the poor, and liberal contributors to the va¬ 
rious benevolences of the day. But we do say, if 
they should individually get happy in God, as some 
of them were when converted, and let the pure 
light of a joyful heart shine around them as they 
may, they would crowd their churches, and be¬ 
come agencies of great power in saving lost men. 


184 


The Winning Worker. 


O that God would open their eyes to see their 
high calling, and use their great talents and op¬ 
portunities for his glory. One day of life, full of 
the spirit, would outweigh a dozen in their present 
unsatisfactory condition. 

Besides, a joyful religion costs less of wear and 
tear than that of mere servitude, on the principle 
that it is easier and more agreeable to be a son 
than a slave. 




CHAPTER XII. 


THE POWER OF PERSUASION. 


Knowing the terror of the Lord, we persuade men, and 


being embassadors for Christ, we pray you in Christ’s stead, 
be ye reconciled to God .—2 Cor. v, II, 20. 



ERSUASION is defined to be “the art of 


influencing the judgment and passions by- 
arguments or motives. It is different from con¬ 
viction. Conviction affects the understanding 
only; persuasion the will and practice.” In this 
application it is an appeal to the heart and feel¬ 
ings, to influence men to act morally and religiously 
in accordance with their convictions or judgment 
of what is right and duty. Men generally know 
their duty before they do it. The difficulty is, 
not so much in convincing the understanding, as 
in moving the will. Hence the necessity of per¬ 
suasion, which appeals to the personal interests 
and feelings of the party to be benefited. 


The Winning Worker. 


i 86 

At the present time, and in Christian communi¬ 
ties, there is little occasion for argument in de¬ 
fense of religion, or to convince men of their 
obligations to be religious. There is so much 
light abroad that the most that needs to be done 
is to persuade them to follow their honest convic¬ 
tions. This is evident from the fact, that in 
approaching death many are at once anxious to 
be ready, and betake themselves to the necessary 
means without prompting or instruction. Even 
one of the malefactors, whose opportunities had 
probably been few, was orthodox enough on the 
cross, notwithstanding the noisy triumph of the 
crowd, to rebuke his companion, and offer the 
prayer that brought him assurance of safety. 

Much of the preaching and personal effort of 
the times, therefore, seems to us to be ill-adapted 
to the end sought. It is addressed rather to the 
head than the heart, on the false assumption that 
instruction is the grand agency of reform. And 
ministers are being educated to explain and defend 
the Gospel, rather than to preach it, and “persuade 
men ” to “ be reconciled to God.” If any venture 


The Power of Persuasion. 187 

to depart from this policy, and appeal to the 
hearts of their hearers with tears, and prayers, and 
entreaties, that move them to repentance, they 
are pronounced shallow and sensational. 

This indicates the difference between George 
Whitefield and his intellectual superiors. They 
defended the Gospel, he preached it, and per¬ 
suaded men to believe and be saved. They ran 
their little race of conceit, and sank to oblivion; 
he shook the world, and still lives ! It shows, 
also, how ministers fresh from the field or shop, 
without literary preparation, are often more suc¬ 
cessful than others of the highest culture—they 
persuade men. Also, why laymen who can hardly 
read a word, but know God and his will from 
hearing and experience, are often mighty in bring¬ 
ing men to Christ—they persuade them. And it 
shows, too, that if men of eloquence (which is 
said to be “ the art of persuasion ”) would bring 
all their great power to bear upon this vital point, 
the Gospel in their hands would become" mightily 
effective. 

We do not mean to say that persuasion excludes 


188 


The Winning Worker. 


instruction; it requires it wherever ignorance lies 
in the way of success. It may require defense too. 
Starting out with the settled purpose of heart to 
win a man to God, we are to use all truthful and 
honest means within our reach to effect it, taking 
advantage of revelations, providences, experiences, 
prejudices, and predilections, as the circumstances 
may require. 

Queen Esther was called to persuade the king 
to revoke a most cruel edict which he had wick¬ 
edly proclaimed against her people. It was a 
difficult task, involving great personal danger. 
She had no right to approach him, unless invited. 
It was death for her to do so. But something 
must be done. So she called upon her people to 
unite with her in fasting and prayer for three 
days. The third day she put on her royal apparel, 
and stood in the inner court of the king’s house, 
over against the king’s house : and the king sat 
upon his throne, and when he saw her, he held 
out to her the golden scepter, which was the sig¬ 
nal for her to enter. This was a great point 
gained. The king was pleased, and asked, “ What 


The Power of Persuasion. 189 

wilt thou, Queen Esther? and what is thy re¬ 
quest ? it shall be given thee to half of the king¬ 
dom.” 

This would seem to a stranger just the time to 
strike for the main point, but it was not. She 
understood him, and only asked that he and Haman 
would come to a banquet that day, which she had 

prepared for him. He went, and was delighted. 

• 

Being allowed to ask another favor, she requested 
him to come to a similar banquet the next day. 
He did so; and, in the fullness of his gratification, 
asked again, “What is thy petition, Queen Esther? 
and it shall be granted thee, even to the half of 
my kingdom.” The right time for definite action 
had now come. The queen replied, “ If I have 
found favor in thy sight, O king, and if it please 
the king, let my life be given me at my petition, 
and my people at my request; for we are sold\ I and 
my people, to be destroyed , to be slain, and to 
perish. But if we had been sold for bondmen, 
and bondwomen, I had held my tongue.” Then 
the king Ahasuerus answered and said, “ Who 
is he, and where is he, that durst presume in his 


The Winning Worker. 


190 

heart to do so ? ” And Esther said, “ The adver¬ 
sary and enemy is this wicked Hainan.” Haman 
was hung , and the queen prevailed. 

This plan was wisely arranged. The king was 
honored and gratified ; Haman was respected as 
his position required ; the queen’s heart was over¬ 
whelmed with grief, and her petition was so hum¬ 
ble it would seem as though it must have succeeded 
in any case. But the fasting and prayer disturbed 
the sleep of the king, and brought the hated 
Mordecai into such position as to make the 
dreaded edict appear as wicked as it was in fact. 

Persuading men implies all proper means of 
influencing them to act as desired, especially such 
as appeal to the heart. We may persuade by the 
mercies of God, or by his judgments; by the Di¬ 
vine promises and threatenings; by the pleasures 
of piety or the pains of sin ; by the love of wife 
and children, and the desire for their happiness 
here and hereafter; or by our own loving solici¬ 
tude for the welfare of those we seek to influence. 

The fact that they are thought of and cared for 
by others, has often led men to radical reform. 


The Power of Persuasion. 191 

“ Rev. H. C. Trumbull, preaching to the inmates 
of a prison, said, ‘ that the only difference be¬ 
tween him and them was owing to the grace of 
God.’ Afterward, one of the prisoners sent for 
him, and asked, ‘ Did you mean what you said 
about sympathizing with us, and that only the help 
of God made you differ from us ? * Being an¬ 
swered in the affirmative, the prisoner replied, 
‘ I am here for life; but I can stay here more 
contentedly now that I know that I have a brother 
out in the world' That prisoner lived so well 
that he was pardoned. He died in the last year, 
thanking God for the preacher’s words of sympa¬ 
thy .”—Foster s Cyclopedia. 

The thought that nobody cares for us is very 
discouraging. David, in enumerating his troubles, 
says, “ I looked on my right hand, and beheld, but 
there was no man that would know me : no man 
cared for my soul.” Psa. cxlii, 4. This led him to 
take refuge in Go^, because he knew him, but it 
drives others into greater recklessness. They feel 
that every body is against them, and they have 
nothing to hope for; therefore they don’t much 


192 


The Winning Worker. 


care what they do, or what may become of them. 
Assurance from any quarter that they are loved, 
and prayed for, will be to them as cold water to a 
thirsty soul. It begets confidence and inspires 
hope. 

“A rough-looking man brought his son into 
school, saying, ‘ I have brought my boy here, and 
would like to see if you can do any thing with 
him. I confess he is more than I can manage. 
Of all the stubborn boys I know, he is the worst.’ 
One day, as the teacher was passing along 
by the desks, he laid his hand kindly on his 
shoulder; but the boy shuddered and shrank from 
it. 4 What is the matter, Henry ? ’ asked the 
teacher. ‘ I thought you were going to strike me.’ 
4 Why should I strike you ? ’ 4 Because I am such 

a bad boy.’ 4 Who says you are a bad boy ? ’ 
4 Father says I am a bad boy, and mother says so, 
and every one says so.’ 4 But you are not a bad 
boy; at least I think so; and«you can be as good 
a boy as any one. Ask God to help you to be 
good, and you will be sure to succeed.’ 

44 The poor boy’s eyes filled with tears. He was 


The Power of Persuasion. 193 

not used to such kind words; and when his 
teacher left him he thought, ‘ Can I be a good boy 
when every one says I am so bad ? But he did 
not say I was bad; he said I could be a good boy, 
and I will be a good boy.’ From that time a 
marked change was observed in him. He took a 
great deal of interest in his studies, and made 
rapid progress. His school-fellows soon learned 
to love him. He grew up to be a great and good 
man, and became governor of one of our largest 
States.”— Foster's Illustrations. 

There are too many well-meaning people in the 
world like this misguided father. They set up a 
high standard, for others at least, and fret and 
scold all who come short of it, without due con¬ 
sideration, charity, or patience, and thus unde- 
signedly do great mischief. It is never wise to 
approach one, however depraved, in an unkind 
spirit, or with unjust censure. If a man has ninety- 
nine vices and but one virtue, it is imprudent to 
denounce him as totally depraved. We can do 
more for him by recognizing that one virtue, and 
using it for his encouragement. Thus, Paul, in 


194 


The Winning Worker. 


defending himself before Agrippa, recognized his 
competence to decide the case, saying, “ I know 
thee to be expert in all customs and questions 
which are among the Jews.” And he recognized 
his faith by saying, “ King Agrippa, believest thou 
the prophets? I know that thou believest;” and 
thus elicited the confession, “Almost thou per- 
suadest me to be a Christian.” 

We see this subject illustrated in our city 
courts. The heartless injustice practiced by some 
inhuman judges upon poor, helpless creatures 
brought before them, is enough to madden to des¬ 
peration. Instead of holding every man to be 
innocent until he is proved guilty, they assume 
that all are guilty, and treat them as scoundrels 
on the start. It is a disgrace to the country, and 
calls for the intervention of vigorous measures. 

But, thank God! all judges are not of this sort. 
Some of them ar z gentlemen and Christians. We 
had occasion to commend one of this class lately, 
whose fatherly administration we had watched 
during the trial of several cases. He told us 
afterward that he had felt it to be his duty to 


The Power of Persuasion. 195 

treat all with kindness, however guilty, and to do 
them good, whether condemned or acquitted, if 
possible, and stated a case in which he sentenced 
a young man to State prison for five years. In 
pronouncing the sentence he gave him a little 
kind advice as to his course in prison, encouraging 
him to pray and to be good. Five years after¬ 
ward the man called at his office to see him, and 
said he had just been discharged, and desired 
very much to go directly home to his friends in 
the West, but felt compelled to come first and thank 
him for the fatherly advice which he gave him 
when he sent him to prison. He said further, that 
though he had been brought up religiously, that 
was the first word that ever touched his heart; 
that he carried the advice into effect at once, and 
soon found peace in believing, and had been a 
happy man ever sinte. “ O,” said the old judge, 
“ that did my heart good.” 

When our solicitude for men becomes intense , it 
is almost irresistible. Seeing that we feel for 
them, they naturally feel for themselves. A de¬ 
voted elder, burdened for souls, called one morn- 
13 


196 


The Winning Worker. 


ing on a skeptic, for whom he had been wrestling 
in prayer. With deep emotion he said, “Mr. R., 
I am greatly concerned for your salvation! ” and 
burst into tears. He could say no more, and 
returned home. “ Greatly concerned for my sal¬ 
vation I What does that mean ? ” said the skeptic 
to himself. This was a new argument. “Why 
should the elder be concerned? I am nothing to 
him.” A- strange Case ! So, like a sensible man, 
he stated the facts to his wife. She advised him 
to follow the elder home. He did so, concerned 
for his own salvation. They prayed together, and 
the skeptic, whom no logic could reach, was hap¬ 
pily converted. Tears a re often more potent than 
words. 

There is altogether too little feeling on this 
subject for effective persuasion, and that little is 
often concealed to avoid the charge of enthusiasm, 
when it should be manifested in its full power. 
People who gladly go into spasms of excitement on 
other subjects, seem to think that they must keep 
perfectly cool in religion. The brokers’ board, 
where stocks are bought and sold, is a scene of 


The Power of Persuasion. 197 

the wildest excitement, in which the neighborhood 
participates; and this is accounted reasonable 
and proper. The same is true of the theater, and 
other places of popular resort. But a church 
must be as quiet as a tomb, and any thing like 
active measures in the interests of heart-religion 
and heaven is called fanaticism. No man can be 
effective for God until he regards religion to be 
paratnount to every thing else. 

The Saviour did this, saying, 11 One thing is 
needful,” and commanded that we “ seek first the 
kingdom of God and his righteousness,” taking 
no anxious thought for worldly interests. His dis¬ 
ciples followed him in this particular, renouncing 
the opinions and ways of the world, and throwing 
their whole souls into the work. “ Out of much 
affliction and anguish of heart,” says Paul to the 
Corinthians, “ I wrote unto you with many tears: 
not that ye should be grieved, but that ye might 
know the love which I have more abundantly 
unto you.” “ I beseech you,” “ I pray you,” “ I en¬ 
treat you,” were his common modes of expression 
in persuading men. They are the natural utter- 


198 


The Winning Worker. 


ances of love and earnest desire, and can hardly 
fail to make an impression where sincerely used. 
But they need to come from an agonized heart—to 
be the pleadings of profound solicitude. Blind 
men can distinguish between the real and the 
false, between the hollow expressions of the lips 
and the wailings of an anxious heart. 

Many take unwearied pains to arrange their 
thoughts for speaking, who leave their feelings to 
arrange themselves. We need to prepare the heart 
as well as the intellect. It is for the want of this 
that the most beautiful words fall dead. The 
hearers see that they represent nothing, and are 
used for show, to conceal the emptiness of the 
heart. 

If Cicero spent many years to perfect himself in 
the art of speaking effectively, how much more 
ought Christians to do so who speak to win souls l 
We should consider the peculiarities of the par¬ 
ties to be moved, the best method of approaching 
them, and the spirit necessary to our success. 
The prodigal son did this, and was all ready, soul, 
body, and mind, to make the best of his difficult 


The Power of Persuasion. 


199 


case with his father. It is well to ponder the 
subject till we determine what we ought to say, 
and then get the right spirit for saying it the most 
forcibly, whether we are to speak publicly or pri¬ 
vately. But we must never forget our main point 
either in the preparation or execution, namely, to 
“persuade men.” 


\ 




CHAPTER XIII. 

HOW TO HELP MINISTERS. 


l EW ministers are entirely oblivious of the 
opinions of men, though many hold them 
in subordination to God and duty. It is inspiring 
to them to know that they are. loved, and every 
thing which indicates that is pleasant and helpful, 
except in a few cases where they are so filled with 
themselves that it inflates them. Frequent prayers 
of a right character, with kind and encouraging 
words, are, therefore, beneficial, while unnecessary 
fault-finding is injurious. 

But the object of the present writing is to indi¬ 
cate certain methods of helping ministers to a 
favorable hearing. Some have sufficient fascina¬ 
tion to draw a crowd without any special assist¬ 
ance from others, but they are comparatively few. 
The majority need help in many ways. 

i. They need an inviting place to preach. It 


How to Help Ministers. 


201 


may not be large or costly, but it should be pleas¬ 
ant and attractive. To put a minister in a dark, 
cold house, and in a high box of a pulpit, a rod or 
more from the people, as though he was too good 
or too bad to mingle with them, is enough to ruin 
him. We would say, away with your pulpit alto¬ 
gether, and come down to a platform slightly ele¬ 
vated above the main floor, with a low railing 
around it: if needed, a small desk on it, with no 
arrangement for reading sermons, the whole occu¬ 
pying much less room than usual. It is said of 
Daniel Webster, who was once introduced to a 
high pulpit to address the people, that walking to 
the front and looking down, he shook his head 
and said, “ I can never get my case up here,” and 
took his stand on the floor below. 

Then bring the people as near the platform as 
possible. This will give a social aspect to the 
meeting, which is always inviting. Any preacher 
can feel more at home, and preach better thus 
situated, than to be isolated in the usual way. 

This done, give the man soft light, and plenty 
of it. The practice of putting stained glass into 


202 


The Winning Worker. 


the windows to shut the light out f and make the 
house of God appear as much like a tomb as 
possible, savors of the dark ages, and is more be¬ 
fitting witchcraft than the joyous worship of our 
heavenly Father. If wicked men were to convene 
in such darkness during the day they would be 
justly suspected. 

2. If you will help your minister, be present, if 
at all practicable, at every service. This will, at 
least, prevent a suspicion that he will certainly 
have, namely, that you are not pleased, and don’t 
care to hear him, which will unavoidably injure 
his preaching. Then, he may have prepared his 
sermon especially for your benefit, to relieve some 
embarrassment under which he knows you to be 
laboring. Besides, it is hardly respectful to em¬ 
ploy a man to preach, and then go off to hear 
some one else, or stay at home, unless compelled 
to do so. 

And we will add, take your children and servants 
to hear him. The Sabbath-school is a great insti¬ 
tution, but if it is going to keep the children from 
the regular Church services, it may be a question 


How to Help Ministers. 203 

whether it is a blessing or a curse. Many of our 
congregations embrace very few children, and 
when we inquire the reason we are told, “ They 
go to Sunday-school.” This is a bad showing. 
Others, however, embrace nearly the whole, it 
being demanded of them to go directly from the 
school to the church, or from the church to the 
school, as the case may be. 

3. But do not stop here; invite your neighbors to 
go, and, if necessary, urge them. It will certainly 
do them no harm, and may do them a great deal 
of good. It is surprising how deeply interested 
strangers to the house of God often become, by 
going and hearing for themselves. Having asso¬ 
ciated with the enemies of religion, and heard it 
ridiculed, they have imbibed erroneous notions of 
Christian people and religious services, and are 
full of prejudice. But on hearing for themselves, 
and coming in contact with those they have dis¬ 
trusted, they see their^ mistake. . The writer was 
persuaded to go to a church of which he had 
heard nothing but evil, and did go, just for once, 
never intending to repeat his visit. But to his 


204 


The Winning Worker. 


surprise he heard something new—something that 
hit a point in which he was interested, and he 
went again from choice, and continued to go until 
he found what was worth more to him than all the 
world. 

We have known many to be brought to God in 
this way, first to the preaching, then to the prayer¬ 
meeting, then to the cross. Some of the hardest 
people of our cities have been taken by the arm 
and led to the house of God, where their mothers 
and sisters, and infant innocence, and prayers, 
have come back afresh to their recollection, and 
aroused all their old interests in eternal things. 

As young people become more and more wicked, 
they think that nobody cares for them. They have 
no seat in any church, and no acquaintance, and, 
perhaps, are too proud to go “on charity.” Very 
little excuses keep them from making a change 
which they often feel to be imperative. But no¬ 
body speaks to them on the subject. 

Now, if Christian people would take it upon 
themselves to look after the multitudes thus float¬ 
ing about, and invite them to church, and give 


How to Help Ministers . 


205 


them a good seat, and introduce them to others, 
and make the house of God interesting to them, 
they would save many. Loose women and rum- 
sellers make a bold strike, and if possible draw 
them into their haunts, and often succeed. Chris¬ 
tians, with God, and right, and conscience to help 

them, might win more. These people must have 

1 

society. They are lonesome—away from their 
mothers and early associates. If we give them 
the “ cold shoulder they will go with sinners, and 
become vagabonds. 

We should be as earnest , at least, to get people 
to church , as we are to get children into the Sun¬ 
day-school. And if our desire to do good is not 
sufficient to command the necessary effort, it may 
be well for the Churches to offer a “ prize ” to its 
members, who shall secure the largest number of 
new attendants upon public worship. We set 
apart days for prayer and fasting, and for the con¬ 
sideration of special subjects. May it not be well 
to consecrate particular hours, at least, to getting 
strangers to the house of God ? 

Being at a hotel lately in a neighboring State, a 


20 6 


The Winning Worker. 


lady called to ask a donation from the landlord 
for a new organ, and invited him to come to 
church and hear it. He gave her ten dollars, and 
promised to visit the church, saying that it was 
the first religious attention he had received during 
the six months he had been in the place. He 
and his family have a pew in that church now, 
and are regular attendants, taking many of their 
guests with them. The writer, a stranger, at¬ 
tended two or three services, by the same lady’s 
kind invitation, and was introduced to the pastor 
and several others. If all Christians who have live , 
practical pastors, whose preaching is decently in¬ 
teresting, will engage in this work as they ought, 
the e?npty seats, which curse the pulpit more than 
mobs, will soon be needed. 

4. But this is not enough. You should seek to 
interest all who come to the house of God, whether 
of their own accord or by special invitation. The 
officials of lean congregations should regard them¬ 
selves as a committee to shake hands with all 
strangers in and about their respective places of 
worship, beginning a full half hour before the 


How to Help Ministers . 207 

time of service, assigning them good seats, and 
inviting them to come again. And, if they will 
politely inquire where they came from, where they 
live, and propose friendly relations, their atten¬ 
tions will be appreciated. We have had some 
experience in this line of procedure, and have 
seldom found it difficult to fill a church, though 
the pews were held as private property. 

But perhaps we have been fortunate in having 
good helpers. It should be said of them that 
they have looked carefully after the feats, and 
have loved to fill them, not excepting their own. 
A Boston official reported at a quarterly meeting 
that he had occupied his pew but once in three 
months, though he had been present at nearly 
every service. He was willing to sit on the pul¬ 
pit stairs, or stand, if strangers would come in 
and seek the Lord. Times may have altered, but 
human nature is about the same. It covets at¬ 
tention, society, friendship , and will generally re¬ 
spond to kindness. Empty seats can be filled. Let 
the experiment be tried. 

5. Pursuing this course you can safely and 


208 


The Winning Worker. 


profitably advise preachers, and they often need 
advice with regard to many things. They some¬ 
times preach too long , forgetting that their hearers 
are not as free from other duties as themselves. 
And not unfrequently they discuss nice points , in 
which the people have no interest. The preach¬ 
ing that moves the heart is the kind that fills the 
pews. Many preachers aim too high. . They 
preach to and for a few leading minds, and over¬ 
look the masses. This is always bad policy, and 
will sooner or later disperse any congregation. 
Take the masses and regenerate them for God, 
and the few who would like something a little 
different will follow. Jesus drew “the common 
people,” because he always addressed them in 
their own language, and on subjects of high per¬ 
sonal interest to their souls. The aristocracy 
were offended, but still pressed to hear him. 

Ministers often err in occupying too much time 
in the social meetings. They seem not to under¬ 
stand human nature, or the grace of God, both 
of which require recognition and opportunity for 
expression. They talk and pray till the people 


How to Help Ministers. 


209 


are worn out, and are glad to be rid of them; and 
yet they wonder why they are not more popular. 
Let them manage to induce the people to improve 
most of the time profitably in the social meetings, 
and they will like them better. 

6. You can help the preacher by cultivating 
religious sociability among the people. Not with a 
few of the most prominent and influential, but 
with all who come within your reach. It will pay 
for you to go out of your way to speak to those 
who are unknown and unnoticed, and bring them 
forward to enjoy the fellowship of the most pious 
and active members. Many, by changing their 
residence, lose their interest in religion for the 
want of this kind of courtesy. Going among 
strangers, and being young and modest, they hope 
to receive attention, and be invited forward and 
introduced , but are entirely overlooked. 

One excellent lady attended a large church 
and Sabbath-school for two years without being 
noticed, when some one “ broke the ice,” and 
was surprised to find so capable a woman out of 
position. And we might name a gentleman and 


210 


The Winning Worker. 


his wife whom the writer received into the Church, 
and ticketed to another Church. They presented 
their letters, and hung around two or three years, 
entirely unrecognized, and then went to another 
denomination to find society. After they had gone, 
some one “waked up,” and on inquiry found 
that they had lost a growing man of means, and a 
most worthy family. 

We mention these cases to show the importance 
of Christian sociability. They suggest in part the 
proper answer to the question, What becomes of 
all our converts ? so often asked. If the few con¬ 
genial spirits found in most places, who spend so 
much time in fraternizing with each other , would 
extend their courtesy to strangers , they would 
find plenty of others equal to themselves, who 
would gladly share their labors and joys. 

7. Ministers often need encouragement. They 
have real or imaginary trials that sometimes weigh 
them down to the earth, however heroic. St. 
Paul seemed to be somewhat depressed when 
on his way to the court of Cesar to be tried for 
his life. But when he came tt> Appii Forum, 


How to Help Ministers. 


211 


forty-three ?niles from Rome, and there met a com¬ 
pany of brethren who had come all that distance to 
meet him, and assure him of their sympathy, “ he 
thanked God and took courage .” Though far below 
him in talents and grace, they knew something 
important to him that he did not, and were fully 
interested in his welfare. 

Young and timid ministers especially need this 
kind of assistance. The writer will never forget 
the brotherly words of a good man, privately ex¬ 
pressed to him near the close of his first year in 
the pastorate. They were inspiring , but a little too 
late to produce the best effect. Scolding seldom 
helps any body, but “ kind words ” are always 
refreshing.” 

You should deal generously with your minister 
in regard to his support. He cannot speak for 
himself on this subject for fear of losing his in¬ 
fluence, yet if he don’t pay his bills at the stores 
he will get a bad name in the community. Give 
him enough to make him easy and comfortable, 
and pay him promptly — monthly, if possible. This 

is generally best for all concerned. Any protracted 
14 


212 


The Winning Worker. 


delay, especially if attended with complaints of 
heavy burdens, or close dealing , as with a sharper, 
will hurt his feelings and cripple his energies, 
where a magnanimous policy would make him 
happy and efficient. 

Be honest and impartial. Don’t run in debt in 
your excess of kind feelings to enrich one, and 
pinch another to pay it. Liberality is too often 
applied where it is least needed. “ Support the 
weak ,” is an apostolic injunction. Many a poor 
minister has gone miles to preach gratuitously for 
Churches, and been allowed to pay his own ex¬ 
penses. This does not look well, especially where 
the pastor is in good health, and has been voted 
leave of absence, and a sufficient sum to pay his 
bills. 

Be just in all such matters, if you cannot be 
generous. A good name is worth something to a 
Church, as well as to an individual. 



CHAPTER XIV. 

WITNESSING FOR GOD. 

'W^HE history of the world is a history of con- 
■ 0 . troversy between God and man. God at 
first asserted his claims, man denied them ; where¬ 
upon he proved them by miracles and prophecies, 
so that many believed and became witnesses of 
the truth, to whom he then looked for his defense 
and the general establishment of his kingdom 
among men, saying, “Ye are my witnesses that 
I am God.” Isa. xliii, 12. 

Jesus, too, worked miracles in support of his 
character and mission in the presence of multi¬ 
tudes, some of whom believed and declared what 
they had seen and heard. Thus Peter said of 
himself and his fellow-apostles, “We are witnesses 
of all things which He did, both in the land of the 
Jews, and in Jerusalem.” Acts x, 39. Christians 
of the present day, having accepted the teachings 


214 


The Winning Worker. 


of the prophets and apostles, and especially of 
Jesus, and submitted them to the only proper 
tests, are now witnesses of his power to save; and 
not that alone, but of the doctrines he taught and 
the availability of the plan of salvation proposed. 

Witnesses in some courts, especially experts , may 
testify to what they believe, but generally they are 
restricted to what they know. Christians, making 
religion a study, are experts on the subject, and 
are fully authorized to speak of all well-established 
principles and facts pertaining to it. Indeed, we 
think they should press them upon public atten¬ 
tion, particularly those of the Bible, much more 
than they do. They are “ profitable for doctrine, 
for reproof, for correction, for instruction in 
righteousness.” 2 Tim. iii, 16. This has been 
demonstrated a thousand times, and is patent in 
every intelligent Christian community. If Chris¬ 
tianity has ever failed of making better society 
than is found beyond its range, it is in places 
where its teachings have been monopolized by the 
few, and concealed from the people, under the pre¬ 
tense that “ignorance is the mother of devotion.” 


Witnessing for God. 


215 


Let them have free course, and be properly urged 
upon any community, and they will produce con¬ 
viction and reform. 

But Christians are not limited to these. God 
is daily developing experiences of the highest 
importance, which they ought to seize upon and 
use to the furtherance of his cause. This is in 
accordance with the practice of the apostles, who 
went from place to place reporting what had 
occurred elsewhere, and writing letters and send¬ 
ing messengers to inform the people of the “ grace 
of God” as displayed in other places. You can¬ 
not make too free use of these things. Though 
they may seem stale to you, they are always new 
to the young, who are every-where in the majority, 
and are more likely to be interested. Even the 
old Bible facts are as fresh to many now, as they 
were to others fifty years ago, and may be used 
with as good effect. The aged are apt to forget 
this, and often use more recent events for the 
sake of novelty, to the detriment of their object. 

Witnesses, however, never testify to so good 
advantage as when they know something exactly 


216 


The Winning Worker. 


to the point, and tell it in a plain, straightforward 
way. Such testimony commands attention and 
produces conviction. Thus David, testifying as 
to the benefits of prayer and the wonders of Di¬ 
vine grace, gives an interesting passage of his own 
history, embracing the events connected with his 
personal change from rebellion to loyalty, from 
sin to holiness. “ I waited patiently,” said he, “ for 
the Lord; and he inclined unto me, and heard my 
cry. He brought me up also out of a horrible 
pit, out of the miry clay, and set my feet upon a 
rock, and established my goings. And he hath 
put a new song in my mouth, even praise unto our 
God: many shall see it, and fear, and shall trust 
in the Lord.” Psa. xl, 1-3. 

This is simple and comprehensive, showing the 
hopelessness of his condition without help in the 
“horrible pit and miry clay,” the method he 
adopted for relief, and the result: “ He inclined 
unto me—brought me up—set my feet upon a 
rock—and put a new song into my mouth, even 
praise unto our God;” all of which was so per¬ 
fectly satisfactory that he determined to proclaim 


Wit7iessing for God . 


217 


it, fully believing that it would beget alarm in 
others, and lead them to imitate his example. 
All who knew David were satisfied that a great 
change had taken place in his character, and were 
religiously impressed by his testimony. 

Who has not read the testimony of Paul, given 
to Agrippa, as to his former manner of life, when 
he was thoroughly opposed to Christ—the means 
of his awakening and conversion, and its effect 
upon his views and feelings ? It is a most thrill¬ 
ing statement, honestly and calmly made, and a 
more forcible justification of himself and his re¬ 
ligion than he could have produced by any other 
means. It is not strange that the king exclaimed, 
“ Paul, almost thou persuadest me to be d Chris¬ 
tian ! ” or, that he said to the governor immedi¬ 
ately afterward, “ This man doeth nothing worthy 
of death or of bonds.” Acts xxvi* 31. 

Every Christian has a personal experience of 
his own, substantially agreeing with that of every 
other Christian, but differing in many of its inci¬ 
dents. Some were moral and orderly, and sup¬ 
posed themselves good enough, though not without 


218 


The Winning Worker. 


solicitude. Others were immoral , and flagrantly 
wicked; hated religion and religious people, and 
repudiated their teachings and assumed expe¬ 
riences to be as hypocritical, or, at best, the fancies 
of a disordered brain. A few were learned and 
skeptical, if not open infidels, and devoted them¬ 
selves entirely to worldly interests. Many occu¬ 
pied ground differing from all these in some 
respects, but agreeing with them in rejecting 
Christ. In the great transition from darkness to 
light each had something peculiar in his awaken¬ 
ing, instructions, and methods, but all came, with 
more or less indirectness, to the point of complete 
surrender and trust in God, and obtained new 
views, feelings, and affections, indicating a new 
heart. 

Now these are all matters of experience, and, 
therefore, of positive knowledge. If one was for¬ 
merly profane, intemperate, dishonest, prayerless, 
or unhappy, he knows it. If he is not so now, he 
knows that, and can give a true account of the 
time .when, and the means by which, this change 
was effected. He is a competent witness as to 


Witnessing for God. 


219 


what old things have passed away and what new 
qualities he has acquired. If he loves God so 
that he delights to do his will, and obeys him in 
all things, overcoming temptations and natural 
proclivities to a different course, he must be con¬ 
scious of it. And if he is really and intelligently 
in this condition he is happy—happy in God—joyful 
in present assurance that he is a child of God, and 
can say from the heart, “ Blessed be the God and 
Father of our Lord Jesus Christ, which according 
to his abundant mercy hath begotten us again 
unto a lively hope ... to an inheritance incor¬ 
ruptible, and undefiled, and that fadeth not away.” 
1 Peter i, 3, 4. 

These are all facts to which Christians are to 
witness before the world. They compose the 
light which is not to be “ put under a bushel, but 
on a candlestick,” that it may give “ light to all 
that are in the house.” And the Master requires 
you to let it so shine before men that they may see 
your good works, and glorify your Father which 
is in heaven.” Matt, v, 16. You may not be com¬ 
petent to defend religion by logical argument, but 


220 


The Winning Worker. 


you can defend it by testimony. The blind man 
was no match in debate for the carping Pharisees, 
but he could testify in truth that “a man that is 
called Jesus made clay, and anointed mine eyes, 
and said unto me, Go to the pool of Siloam, and 
wash; and I went and washed, and I received sight.” 
When they objected and said, this man is a sin¬ 
ner, he replied, “ Whether he be a sinner or no, I 
know not; one thing I know, that whereas I was 
blind, now I see'" 

It is hard to overcome facts. When a wicked 
man comes before those who have long known 
and despised him, and declares “Jesus did the 
mighty work,” it tells. Or, when the pleasure- 
seeker, all radiant with love, testifies,— 

“ I sought for bliss in glittering toys, 

And ranged the rural scenes of vice; 

But never found substantial joys , 

Until I heard my Saviour’s voice 

it makes an impression that no logic can obliter¬ 
ate. Or, when the poor, unfortunate widow , fee¬ 
ble and friendless, subsisting upon the crusts of 


Witnessing for God. 


22 


charity, which is the best she can do, avows her¬ 
self rich and happy in the love of God shed abroad 
in her heart, and in the hope of a home in heaven, 
and shows by her purity of life and sweetness of 
temper that she is really all she professes to be, 
she does more for religion than a thousand fine¬ 
spun arguments. 

We say, then, to every Christian, testify for Jesus. 
Tell where he found you, and how you found him, 
and what he did for you. Tell it to your family, 
your neighbors and friends, to strangers and ene¬ 
mies. Do not argue , but tell your experience. 
Tell it in the church, along the way, while about 
your business, wherever you can fairly get a 
hearing. But do not be obtrusive. Never occupy 
time that belongs to others. “ Be courteous," not 
censorious or dogmatical. Speak of what you feel 
and know, rather than of what you think. And 
do not be confined to your first experience. Too 
many have made a good start in religion, but 
having been neglectful of its duties, have fallen 
away. They have nothing to say, unless they 
may occasionally moan,— 


222 


The Winning Worker. 


“ What peaceful hours I once enjoy’d ! 

How sweet their mem’ry still! 

But they have left an aching void 
The world can never fill.” 

Others began well and stopped. If they testify, it 
must be from memory. Should memory fail, they 
would have to be silent. This is the secret of so 
many old experiences in religious meetings. Hav¬ 
ing but a few moments allotted us, we naturally 
strike for our brightest points, because these are 
most interesting to ourselves, and promise the 
best for the cause. Where there has been no 
growth in grace, these are found in connection 
with our “first love.” 

But the Divine arrangement contemplates im¬ 
provement in every Christian virtue. “ The path 
of the just is as the shining light, that shineth more 
and more unto the perfect day.” Prov. iv, 18. 
“ Whosoever hath, to him shall be given, and he shall 
have more abundance For, saith Jesus, “ Every 
branch in me that beareth . . . fruit, he purgeth it, 
that it may bring forth more fruit. . . . He that 
abideth in me, and I in him, the same bringeth forth 


Witnessmg for God. 


223 


much fruity John xv, 2, 5. Peter says to such 
as have obtained this “ precious faith,” “ giving all 
diligence, add to your faith, virtue; and to virtue, 
knowledge; and to knowledge, temperance ; and to 
temperance, patience ; and to patience, godliness ; 
and to godliness, brotherly kindness; and to broth¬ 
erly kindness, charity. For if these things be in 
you, and abound, they make you that ye shall 
neither be barren nor unfruitful.” 2 Peter i, 5-8. 

Living in this way, the Christian realizes some¬ 
thing neiu and delightful to himself every day; 
something that will do him good to tell, and be 
profitable to others to hear. He has new thoughts 
and feelings. The word of God is to him a fount¬ 
ain of living waters. The Spirit witnesses with 
his spirit that he is a child of God, and often gives 
him an unutterable joy and delight , of which no 
stranger to it can have the least conception, and 
which no philosophy can explain. His soul is 
filled with comfort, and he can hardly tell why, 
or how. In this state he is like “ wine which 
hath no vent,” and “ will speak that he may be 
refreshed.” Job xxxii, 19, 20. We have known 


224 


The Winning Worker. 


many in this condition in all ranks of society, 
whose testimony for religion is most inspiring. 
They have enough to say and a heart to say it. 
And the more they think and speak of it, the 
more the fire burns. Bring the Church into this 
state of mind, and there will be no lack of wit¬ 
nesses, and good ones, too. 

The manner of witnessing for God is an impor¬ 
tant point in this discussion. Thus far we have 
referred chiefly to oral testimony. But to be 
effective, such testimony must be supported by 
circumstances going to show that the witness is 
honest , and knows whereof he affirms. A bad wit¬ 
ness is a damage to any cause, especially that of 
religion. If one is not decently moral , the best 
he can do at present with any light he may imag¬ 
ine himself to possess is to put it “under a 
bushel;” in other words, to say but little about it. 
Sinners are not so blind as to believe him to be 
really religious who is practically immoral. The 
bad lives of some who witness for Christ are a 
terrible obstacle to religion in many places. 

This testimony is to be supported, too, by a 


Witnessing for God. 


225 


suitable bearing; that is, by a general deportment 
and appearance, embracing temper, dress, associa¬ 
tions, pursuits, etc., entirely consistent with the 
nature and objects of religion. This impressed the 
rulers who examined Peter and John more than 
their arguments. For when they saw their “bold¬ 
ness,” fluency , and fearlessness of human power, 
and perceived that they were unlearned and igno¬ 
rant men, they “ took knowledge of them, that they 
had been with Jesus.” Acts iv, 13. Witnesses 
who will be effective must be careful of their 
words, actions, and the society they keep. Little 
indiscretions destroy the influence of many good 
people. 

Fidelity to God in private duties is often more 
effective than words. The young man, stopping at 
a hotel, who knelt at his bedside before retiring 
to sleep and worshiped, agreeably to his custom at 
home, achieved a wonderful conversion. A youth¬ 
ful stranger saw him from an opposite corner of 
the room, and was so impressed that he conse¬ 
crated himself to Christ then and there, and 
afterward became an able minister of the Gospel, 


226 


The Winning Worker. 


and his published works are as “ointment poured 
forth.” Our honored Washington never spoke 
better for religion than when he knelt in secret 
prayer before one of his great battles, and threw 
himself, his suffering country, and his enfeebled 
and hungry soldiers, upon the compassion of God. 
Some of his men saw him, and were nerved for the 
conflict and for victory. 

Setting yourselves to work for the Master, and 
the good of your fellow-men—watching for oppor¬ 
tunities to testify—you will hardly fail of a chance 
to speak more or less every day to advantage. 

We are made to talk, and must talk about some- 
/ 

thing. Sporting men will talk of the races; spec¬ 
ulators, of stocks; pleasure seekers, of the theater. 
If Christians will be as free to speak of religion, 
and do it from the heart, and in the love of it, 
they will find willing hearers. 



CHAPTER XV. 


COURAGE AND INDEPENDENCE. 


U 



HE fear of man bringeth a snare.” It is 


(0 a a painful emotion, excited by the appre¬ 
hension of some evil to one’s personal welfare. 
It has kept many from coming to Christ, has led 
others to deny him outright, like Peter, and is a 
principal source of weakness and inefficiency among 
some sincere Christians. Many ministers have 
never accomplished half they would have done had 
they early grappled this enemy of their happiness 
and usefulness and conquered it. For no one 
can be a whole man for God until he becomes ob¬ 
livious of the opinions of men concerning himself. 

The following lines indicate the true bravery 
that is required :— 


“ Dare to think , though others frown ; 
Dare in words your thoughts express; 


Dare to rise , though oft cast down ; 

Dare the wronged and scorned to bless. 


15 



228 


The Winning Worker. 


“ Dare from custom to depart; 

Dare the priceless pearl possess ; 

Dare to wear it next your heart; 

Dare, when others curse, to bless. 

“ Dare forsake what you deem wrong ; 

Dare to walk in wisdom’s way ; 

Dare to give where gifts belong ; 

Dare God’s precepts to obey. 

“ Do what conscience says is right; 

Do what reason says is best; 

Do with all your mind and might; 

Do your duty and be blest” 

Instead of taking this noble stand, the very be¬ 
ginning of a Christian life is generally character¬ 
ized by a “dodge." Most people inquire, “If I 
come out for Christ what will be thought of me ? 
What will be said ? How shall I stand in the 
esteem of my husband, brothers, friends, and asso¬ 
ciates? ” Overcoming this fear in a measure, and 
determining to do something, there is another 
“ dodge ” to “get in ” as cheaply as possible, to avoid 
the cross—this criticism or that reproach. And the 
conflict is not ended when well entered, and fully 


Courage and Independence. 229 

persuaded of acceptance with God. There is 
still a nervous solicitude and trembling over some 
little duty, and often more dodging, bringing 
in condemnation and darkness, if not total 
backsliding. And all on account of “ the fear of 
man.” 

Some are constitutionally timid, while others are 
brave. Many are brave to fight for their country 
who are cowards in religion. Peter was a bold, 
daring sailor, but quailed under the taunts of an 
unimportant maid, and denied his Master with an 
oath. But the constitutionally timid are often the 
boldest for Christ, showing that, after all, it is pos¬ 
sible to be courageous. Even the feeble may 
be as David, and the house of David as the 
angel of the Lord. 

The right time to overcome “ the fear of man ” 
is when we enter upon a religious life—when we 
forsake all — “brethren, sisters, father, mother, 
wife, children, homes, lands,” reputation, and 
every thing else that comes into collision with 
the claims of Christ. We can then say from the 
heart:— 


230 


The Winning Worker. 


“ Take my soul and body’s powers ; 

Take my mem’ry, mind, and will; 

All my goods, and all my hours ; 

All I know, and all I feel; 

All I think, or speak, or do ; 

Take my heart, but make it new? 

To reserve any thing, or make any other condi¬ 
tions, will embarrass us and obstruct our course, 
and the free incoming of God’s love, and the out¬ 
going of our power to save others. Or, to retract 
any thing, however small, after we have made this 
complete consecration, will interrupt the flow of 
the well of water within us, which Jesus says shall 
spring “up into everlasting life.” 

An “ embassador ” from a foreign court must 
know that he has the approval of his sovereign, 
and is supported by him. He can then speak 
with authority, and insist on the terms of pacifica¬ 
tion or commerce which he bears. But let him 
prove unfaithful to his master, and depart from 
instructions, and his power is gone. So the Chris¬ 
tian must be loyal to God if he will have courage 
to make others so. This point settled, duty pre- 


Courage a 7 id Independence. 231 

vails over all conflicting influences. The cross 
may be heavy, but he bears it because God calls, 
and he takes all the responsibility. He expects 
success, because his Master is mighty to save ; and 
he dares to obey, however appearances may indi¬ 
cate defeat. 

Now, suppose our Churches were to take this 
position, planting themselves squarely on the will 
of God, and feeling his fatherly love flowing 
through their souls, a current of glory, and light¬ 
ing up all the dark and lonely places of life, what 
would be the effect ? Who would be timid ? What 
would become of our thin and dull meetings— 
our religious metaphysics and abstractions ? our 
jealousies, envyings, and animosities? They 
would vanish like the dew before the rising sun. 
Thus endowed, one would “ chase a thousand, and 
two put ten thousand to flight.” 

But this can hardly be expected. Few only are 
in working condition, and to wait for the multi¬ 
tude is to abandon the cause. What, then, is to 
be done? We answer, let so many as will, engage 
in the work as opportunity may offer. Concert of 


232 


The Winning Worker. 


action is desirable, but “ one ” may do something, 
even “ save a soul from death.” Nehemiah un¬ 
dertook a great work when he had strong 
enemies, timid and treacherous friends to over¬ 
come, and found “ much rubbish ” in the way; yet 
he triumphed and astonished the world. 

We knew a Church many years ago which had 
been much divided by fanaticism , family and per¬ 
sonal differences, and contentions. It was nearly 
run down, and was a disgrace to religion and the 
city where it was located. The new pastor was at 
once besieged by various parties to the contest to 
settle the difficulties as a necessary step to the 
conversion of sinners. He inquired into them, 
and found that they were too complicated and 
radical to be reached by peaceable measures, and 
that a rigid disciplinary process would probably 
annihilate the body. But investigation developed 
a few individuals who were not involved in any 
of the difficulties, and seemed in good spiritual 
condition. With these he consulted, and com¬ 
mitted them to progressive measures, ignoring the 
obstacles which appeared insurmountable, and 


Courage and Independence. 233 

pressing religion on its own merits upon the 
people. 

But he had hardly started on this line before 
one of the trustees, an honest man, but a decided 
fanatic, arose in the Sabbath afternoon congrega¬ 
tion and gave him such a boisterous outpouring 
of censure and ill humor as he had never heard, 
though he had received something similar once 
before from the same quarter. A little reflection 
led to the conclusion that this must be stopped, 
whatever it might cost; for, though he might be 
patient enough to endure it, the people were not. 
So he immediately sent a letter to the said trustee, 
requesting him to take no part in any meeting 
of which he had charge until he should see him. 
The pastor preached again in the evening to 
sinners, urging them to come to Christ, though so 
tried by his afternoon experience he felt that he 
could never preach again. He had but just closed 
his sermon, when a young man of a good family 
walked up the aisle uninvited, weeping, and knelt 
at the altar for prayers. The pastor opened the 
way for others, and immediately fifteen presented 


234 


The Winning Worker. 


themselves, mostly young men. Three were con¬ 
verted that evening, eleven the next, and so the 
work went on through the week. 

The following Monday a protracted meeting com¬ 
menced, as per previous announcement; but there 
being no other preacher present, the pastor was 
obliged to occupy the pulpit himself, and seeing a 
lady of years and financial influence present, one 
of the principal parties to a family quarrel about 
money , who had said all manner of hard things 
of her relatives, and had not spoken to her sister 
or her family for more than two years, except in 
court , he selected this interesting text for her 
special benefit : “ Let your light so shine before 
men that they may see your good works, and 
glorify your Father which is in heaven.” Matt, 
v, 16. 

The sermon, by God’s blessing, took effect, as 
he learned a few days after, when sitting in her 
sister’s parlor. She entered the hall of her own 
accord, without ringing the bell, and seeing her 
brother-in-law standing before the fire, rushed 
to his feet in tears, exclaiming, “ O, Daniel! will 


Courage and Independence. 235 

you forgive me ? ” This took all the fight out of 
him, if he had any. She then hastened to the 
parlor, and threw her arms around the neck of her 
sister as she sat in her chair, falling upon her 
knees. The grandmother and children hearing 
the tumult, gathered in the parlor from all parts 
of the house, and the conflict was ended by mutual 
confessions and embraces in one minute , and for¬ 
ever. 

Thus the work went on, one difficulty after 
another yielding to the subduing power of grace, 
and the most hardened and rebellious sinners 
being converted, some of whom remain to this 
day honored and influential members of the 
Church. The silenced trustee endured his bond¬ 
age for a long time, much to the advantage of the 
cause, when he and his friends got up a little 
meeting of their own, where they could rani and 
rave, scold and fume, to their hearts’ content. 
This lasted for a time, when the whole thing died 
out, as such combinations generally do; but the 
Church still lives. 

We mention this to show that if the Church, as 


236 


The Winning Worker. 


such, will do nothing for God, one , two , or more, 
who have a heart for the work, may, nevertheless, 
convert sinners; also, that the best, perhaps the 
only, way to healing some difficulties, is to kin¬ 
dle the fires of revival around the contending 
parties. 

But to undertake much under these embarrass¬ 
ing circumstances requires more than ordinary 
courage. There are always enough to say, u If the 
Church would only come up to her duty we should 
have success.” And there are not a few who feel 
called upon to berate and scold the Church, and 
think they do God service. But they err. There 
is no faith in this kind of talk. Its real meaning 
is, that because the Church is not what it ought to 
be, therefore we can do nothing. It is the lan¬ 
guage of timidity and discouragement. It hurts 
the cause it is intended to help. It is like the 
talk of Judah to Nehemiah, in which he recounted 
the difficulties of his enterprise, saying, “The 
strength of the bearers of burdens is decayed, and 
there is much rubbish; so that we are not able to 
build the wall. . . . From all places whence ye 


Courage and Independence. 237 

shall return unto us they will be upon you.” 
Neh. iv, 10—12. But he met them by saying, 
to “ the nobles, and to the rulers, and to the 
rest of the people, Be not ye afraid of the?n: 
remember the Lord, which is great and terrible.” 

David had a little experience of this kind to 
contend with. Many felt that the Church was 
cast off and scattered, and that there was no help 
for them in God or man. They were ready to 
give up in despair, when one of a better spirit, 
and a man of courage, stood forth heroically, and 
exclaimed, “ Through God we shall do valiantly; 
for he it is that shall tread down our enemies;” 
and he did so. 

When we are sure that we are right, and that 
God is interested in the work we propose, there is 
no reason to fear, though every thing may seem 
to be against us. Our answer to all discourage¬ 
ments should be, “ Through God we shall do val¬ 
iantly.” We may safely venture in, “ to whip or 
be whipped,” so to speak—to conquer or die. 

A preacher who had tried the ministry several 
years, and had failed, in his own estimation at 


238 


The Winning Worker. 


least, determined to quit and turn his attention to 
secular business, and had so informed his Bishop. 
But while lingering among his brethren a few 
days, this very text was presented to his atten¬ 
tion, with some facts connected with its noble 
heroism. It impressed him, and he said to him¬ 
self, “ I can and will succeed,” and immediately 
withdrew his request to be excused from further 
service. A few months after a brother met him 
in a western city, and asked him how he did, to 
which he promptly responded, “ Valiantly ,” and 
then gave him the facts above stated, adding that 
he was living in glorious success; that he never 
saw such a time in his life; God had blessed his 
labors wonderfully , and, as a matter of course, his 
own soul. 

And another preacher, much in the same condi¬ 
tion, who had his attention called to faith in God 
leading to valiant action, connected with a Church 
of little efficiency, went to his Bishop radiant with 
hope, saying, “ I expect, Bishop, that God and 7 
shall have a great time this year;” and he was not 
disappointed. 


Courage and Independence. 239 

There is power in real courage. And we do not 
mean by courage the absence of fear and trembling, 
so much as a high and holy purpose to do exactly 
right, whatever trembling it may occasion. Some 
may never overcome fear, so as not to feel it at 
times. It is constitutional. But they may and 
ought to bring it into subjection to such a degree 
that it shall not restrain them from duty. This 
done, they will have real courage.. Luther was no 
more fond of martyrdom than other men; but still, 
when advised not to go to Worms, where he was 
almost certain to lose his life, he said he would 
go, “ though every tile in the city were a devil.” 
When Shemaiah advised Nehemiah to go into the 
temple and shut the doors to avoid being slain by 
his enemies, he answered, “ Should such a man as 
I fleet I will not go in.” His courage saved him 
from sin and mortification. 

A religious life is beset on every side by temp¬ 
tations to fear and vacillation. Pride, and love of 
approbation, caution us to be carefid as to what we 
do, and how we do it. The devil is always preach¬ 
ing “ prudence,” and carefulness not to dishonor 


240 


The Winning Worker. 


ourselves* or our cause. He suggests, “What if 
you should undertake and fail” or give offense, 
and incur the reproach of your friends and ad¬ 
mirers, or lose your position. Unless one is 
courageous to the extent of complete independence 
of men and consequences, he will hesitate under 
the pressure and fall back, or but half do what 
needs to be done thoroughly to be effective. A 
little opposition will scare him away from any 
duty, however imperative. 

We are often deterred by false alarms. Things 
are not as bad as they seem. We shall not be 
resisted as we suspect. The defeat we anticipate 
will prove a triumph. The people are often wait¬ 
ing anxiously for the conversation or other meas¬ 
ure we dread to attempt. The commander of the 
British fleet off New London was strongly moved 
to take the city, but was restrained from doing so 
by the sight of an old ropewalk, which he mistook 
for a formidable fort. 

The writer once found himself pastor of a large 
and flourishing Church, which had little fancy for 
modern methods of bringing people to Christ. 


Courage and Independence. 241 

They were afraid of him, and he was exceedingly 
afraid of them, especially of the able and devout 
ruling fathers. But as he preached to save, he 
screwed up his courage, and one evening opened 
the way to inquirers to come to the altar. As he 
did this he saw in the face of his leading official, 
standing a few feet from him, evident signs of 
opposition to the movement. But none came. 
.The next day, calling at the office of the afflicted 
brother, he remarked, “You did not get any one 
forward last night it seems.” “ No,” we replied. 
“Well,” said he, “for my part, I was glad of it.” 
“ I was sorry,” we answered, “ so there seems to be 
a difference between us. Now suppose you tell me 
why you was glad , and I will then tell you why I 
was sorry, and let us compare notes, and see who 
is right.” He did so, and we responded, showing 
him the philosophy and results of the measure, 
till he melted under the facts , and owned that he 
was probably in error on the subject. The fol¬ 
lowing Sunday evening we repeated the invitation, 
and he stood in his place, but with a countenance 
and tears indicating intense interest. The Church 


242 


The Winning Worker. 


fell pleasantly into line, and many professed to 
be converted. Cowardice would have led to cer¬ 
tain defeat. 

Many Churches, by the blessing of God, have 
been prospered by pastors and a few friends re¬ 
sisting the worldly wisdom of respectable, but 
misguided people. 

“ True courage is a fixed, not sudden heat; 

Is always humble, lives in self-distrust, 

And will itself into no danger thrust. 

Devote yourself to God, and you will find 
God fights the battles of a will resigned. 

Love Jesus ! love will no base fear endure ; 

Love Jesus ! and of conquest rest secure.” 





CHAPTER XVI. 


SOURCES OF WEAKNESS AND DEFEAT. 

E have thus far considered the elements 
Xy* of strength ; those of weakness must not 
be overlooked: for it is well known that the 
influence of the best gifts are often neutralized by 
imperfections of spirit or conduct which seem 
to be unnecessary, and inconsistent with a sincere 
purpose to do good. 

The common sense of mankind requires that 
Christians should imitate their Master. “ I have 
given you an example,” said he, “that ye should 
do as I have done to you.” They are to be pat¬ 
terns “ of good works ”—“ followers of them who 
through faith and patience inherit the promises ”— 
to have their “conversation honest among the Gen¬ 
tiles : that whereas they speak against ” them “ as 
evil doers, they may by ” their ‘'good works which 

they shall behold, glorify God in the day of visita- 
16 


244 


The Winning Worker. 


tion.” This is the Divine order, and irreligious 
people understand it perfectly, however ignorant 
they may be of their own obligations. Indeed, 
they are keen sighted to discover the least “mote” 
in a professor’s eye, when a “ beam ” in their own 
seems to escape notice. And they give every 
defect its full weight, without considering human 
infirmities, or the temptations involved. 

This should lead us to be particularly careful 
to “ abstain from all appearance of evil,” that our 
good may not “ be evil spoken of.” David was 
deeply impressed with the importance of this 
when he said, “ I will take heed to my ways, that 
I sin not with my tongue: I will keep my mouth 
with a bridle, while the wicked is before me. I 
was dumb with silence* I held my peace even 
from good.” Psa. xxxix, i, 2. But when his 
affliction, which exposed him to improper speech, 
was past, and his heart became “ hot ” within him, 
then he ventured to speak with his “ tongue.” 

This suggests one of our greatest sources of 
danger. “Death and life are in the power of the 
tongue.” Prov. xviii, 21. Though “a little mem- 


Sources of Weakness a 7 id Defeat. 245 

ber” it “boasteth great things.” It “ is a fire, a 
world of iniquity. ... It defileth the whole body, 
and setteth on fire the course of nature; and it 
is set on fire of hell.” James iii, 5, 6. There¬ 
fore, we have the apostolic injunctions, “ Let 
no corrupt communication proceed out of your 
mouth, but' that which is good to the use of edi¬ 
fying, that it may minister grace unto the hear¬ 
ers.” Eph. iv, 29. “ But sanctify the Lord God 

in your hearts: and be ready always to give an 
answer to every man that asketh you a reason of 
the hope that is in you, with meekness and fear.” 
1 Peter iii, 15. This is a high attainment, espe¬ 
cially for those who love to talk. “ If any (such) 
man offend not in word, the same is a perfect 
man, and able also to bridle the whole body.” 
James iii, 2. 

Many injure their influence by speaking censori¬ 
ously, either of the party addressed or of others. 
Claiming to be patterns of excellence themselves, 
they seem to feel at liberty to criticise their breth¬ 
ren and neighbors, and judge them with severity, 
though they are strictly forbidden to do so. The 


246 The Winning Worker. 

result is, they create a suspicion and prejudice 
where they desire to establish confidence and 
esteem, and thus find it hard to command a hear¬ 
ing, and still harder to make the impression they 
seek. No one loves to be accused to his face of 
being as bad as he really is, and especially by one 
who is not himself without fault. And it is not 
pleasant to listen to one who is censuring others, 
and sees little or nothing to commend outside of 
the circle of his friends. Yet many, who claim to 
be God’s peculiar people, indulge in this sort of 
thing to the disgust‘of those they would convert. 
If we venture to differ from them in opinion, they 
call us heretics , perhaps hypocritesj if we do not 
indorse their measures, it is because we are 
wicked. The “ higher life” so called, has suffered 
from this source more than its special advocates 
seem to be aware. Less severity toward oppo¬ 
nents would improve its appearance and increase 
its usefulness. 

Conversation of a light and trifling charac¬ 
ter is, also, exceedingly damaging. The ques¬ 
tion at issue between the Christian and others 


Sources of Weakness and Defeat. 247 

is one of infinite importance—the question of 
heaven or hell. The assumption is, that the sinner 
is in danger of losing his soul; that he has only- 
time to make his calling and election sure, since 
the Judge may be at the door. His first business 

is to become reconciled to God. How a Chris- 

✓ 

tian, entertaining these views, can spend hours, 
and even days, in free-and-easy conversation with 
him on subjects of no importance comparatively, 
and be jovial and apparently unconcerned, as 
though there was nothing at stake, is a mystery. 
He don’t understand it, and infers that his condi¬ 
tion is not so alarming as is pretended. If he 
were in danger of immediate death, or any less 
serious disaster, he knows his friend would not 
waste his time in this manner, but would rather 
do his utmost to protect him. The presence of 
such a professor is an injury to him, counteracting 
conviction instead of producing it. 

But this is a mild view of the actual facts in the 
case. Many professors go much further, and 
indulge in fun and frivolity on sober, and even 
sacred, subjects, in the presence of those they are 


248 


The Winning Worker. 


commissioned to save. They may not swear out¬ 
right, or indulge in other immorality; but they 
seem to joke, and frolic, and dance, and play 
games, as heartily as they ever did, or as common 
sinners do. They do practically what Peter did 
in words, when he said, “ I know not the man,” 
and immensely injure the cause they should pro¬ 
mote. We have no hesitancy in saying that such 
professors of religion are a curse to the cause of 
Christ. How they can have a face to assume to 
be Christians at all is a marvel . They certainly 
feel but little interest in the subject, and should 
they attempt to commend it publicly or privately 
their inconsistency must embarrass them. 

Let it not be inferred from these remarks that 
we regard religion as a sad and gloomy thing. 
Far from it. Its tendencies are to joy , gladness , 
and hope, and to free and cheerful conver¬ 
sation even with sinners, showing them by the 
light in our countenance and the rapture of our 
souls that we have “ meat to eat that they know 
not of,” but at the same time are lovingly anx¬ 
ious that they may share it with us. It is our 


Sources of Weakness and Defeat. 249 

duty to “ rejoice evermore,” and standing in con¬ 
scious acceptance with God, and in “ the comforts 
of the Holy Ghost,” as he desires all his children 
to do, we can hardly help rejoicing with “joy un¬ 
speakable and full of glory.” 

Yet in this happy state we must be sober, al¬ 
most sad at times, on account of others who are 
out of Christ. Paul felt all this. He was so full 
of comfort in his sufferings, and then so sorrow¬ 
ful, that some thought him deranged. But he de¬ 
fended himself by saying, “ Whether we be beside 
ourselves, it is to God ; or whether we be sober y it 
is for your cause.” 2 Cor. v, 13. As if he had 
said, Our joy is from God, and would be perpetual 
but for you, on whose account we are sometimes 
sober. 

One in this state of mind is inwardly averse to 
frivolity, and, if properly enlightened, he cannot 
trifle with a good conscience any more than he 
can lie or swear, because it is strictly forbidden 
by the word which he takes as his guide. He 
finds it there written, from the lips of Jesus, that 
“A good man out of the good treasure of the 


250 


The Winning Worker. 


heart bringeth forth good things: and an evil man 
out of the evil treasure bringeth forth evil things. 
But I say unto you, That every idle word that men 
shall speak, they shall give account thereof in the 
day of judgment. For by thy words thou shalt be 
justified, and by thy words thou shalt be con¬ 
demned. Matt, xii, 35-37. And he accepts the 
exposition of these declarations, as it appears in 
the experience of Paul, wherein he says, “ Our re¬ 
joicing is this, the testimony of our conscience, 
that in simplicity and godly sincerity, not with 
fleshly wisdom, but by the grace of God, we have 
had our conversation in the world.” 2 Cor. i, 12. 

It is not good to live in jest , since we must die 
in earnest.—W hichcote. 

Discretion in speech is more than eloquence.— 
Lord Bacon. 

We emphasize this point because we regard it 
as fundamental. Slander is a great evil, but trifling 
speech is more damaging, because more common. 
It is every-where. If our pulpits and Sunday- 
schools would fight it as they do ignorance and 
immorality, the Church would have more power 


Sources of Weakness a 7 id Defeat. 251 

with God and with men. But why should we 
work ourselves or others up to religious fervor if 
we are to go out and fritter it all away by trifling 
conversation ? In doing so we imitate the wor¬ 
shipers of Aaron’s golden calf, who “ rose up early, 
and offered burnt-offerings, and brought peace- 
offerings, and sat down to eat and to drink, and 
rose up to play." Exod. xxxii, 6. 

No man can be strong in the Lord who shows 
by frivolous and jocose conversation that he has 
neither the love nor the fear of God in his heart. 
He may tell a good experience, but it will 
be from memory , not from present impulse. He 
may be orthodox in sentiment, but he cannot be 
impressive. 

Impatience under contradiction is another source 
of weakness and defeat. “ He that is slow to anger 
is better than the mighty; and he that ruleth his 
spirit than he that taketh a city.” Prov. xvi, 32. 
Therefore it is commanded to “ Let all bitterness, 
and wrath, and anger, and clamor, and evil speak¬ 
ing, be put away from you, with all malice.” Eph. 
iv, 31. “For the wrath of man worketh not the 


252 The Winning Worker. 

righteousness of God.” James i, 20. Men other¬ 
wise strong and efficient have destroyed their in¬ 
fluence by losing their temper. 

One who cannot control himself will find it im¬ 
possible to control others. Patient endurance 
generally wins. It is natural to be sensitive to 
abuse and impertinence; but he who keeps cool 
and sweet, will show himself divine. Workers for 
God and man must not allow themselves to be 
angry under any circumstances. There is an old 
platform of sentiment and practice furnished by 
St. Paul, which cannot be followed too closely. It 
reads:— 

“ Charity—(love)— suffereth long , and is kind j 
charity envietfu not; charity vaunteth not itself, is 
not puffed up, 

“ Doth not behave itself unseemly , seeketh not 
her own, is not easily provoked, thinketh no evil; 

“Rejoiceth not in iniquity, but rejoiceth in the 
truth ; 

“ Beareth all things, believeth all things, hopeth 
all things, endureth all things. Charity never fail- 
eth.” 1 Cor. xiii, 4-8. 


Sources of Weakness and Defeat. 253 

We were led to think of this subject only yes¬ 
terday, when a gentleman following a legitimate 
business called at the office of a Christian of no 
mean pretensions to solicit his patronage. The 
introduction was not obtrusive, but courteous, yet 
it was treated with manifest dislike, as much as to 
say, “You get out, and never come again.” The 
caller left without a word, but not without our 
sympathy. Should he ever happen to hear that 
disagreeable brother commending religion, he will 
be very likely to leave in disgust. According to 
our ideas of Christian gentility he was insulted, 
and without the slightest reason. Had he been 
a knave or a bore —but he seemed not to be either 
—a kind declination of his proffers would have 
ended the matter without inflicting a wound on 
the feelings of either party. What a pity it is 
that some pious men find it so hard to be gentle¬ 
men among strangers! 

Dress , though a little thing in itself, has much 
to do with one’s influence. Some have given it too 
much importance, and have violated common sense 
and good taste in determining upon one particu- 


254 


The Winning Worker. 


lar color or style, and making its adoption almost 
a condition of salvation. Others have gone to the 
opposite extreme, and either followed the latest 
fashions of the world, or some grotesque or fantas¬ 
tic arrangement that indicated any thing but a well- 
balanced mind. It is not uncommon for preach¬ 
ers of the Gospel to dress in a manner to make 
the impression that they are fops or slovens, and 
are catering for a particular kind of patronage. 
This impression has to be counteracted and over¬ 
come before they can exert the influence they 
naturally would do in a more common and less 
noticeable attire. It is strange that they don’t see 
this, and restrain a foolish fancy, all their own, 
that will be sure to embarrass them if indulged. 

Looking at the subject in the light of the in¬ 
fluence which is to be gained or lost by dress, it 
is, perhaps, safe to say that we should avoid ex¬ 
tremes both in style and expense. In doing so we 
shall obey the command, “ Be not conformed to 
this world.” 

Knowing the gaudiness and extravagance of 
many in his day, St. Paul ordained “ that women 


Sources of Weakness and Defeat . 255 


adorn themselves in modest apparel, with shame¬ 
facedness and sobriety, not with braided hair, or 
gold, or pearls, or costly array; but (which be- 
cometh women professing godliness) with good 
works,” . . . “ even the ornament of a meek and 
quiet spirit, which is in the sight of God of great 
price.” “ This would lead them,” says Dr. Clarke, 
“ to avoid every thing unbecoming or meretricious in 
the mode or fashion of their dress. . . . They 
might follow the custom or costume of the country 
as to the dress itself, for nothing was ever more 
becoming than the Grecian stola , catastola , and 
zona; but they must not imitate the extravagance 
of those who through impurity or littleness of mind 
decked themselves merely to attract the eye of 
admiration, or set in lying action the tongue of 
flattery. . . . When either women or men spend 
much time, cost, or attention on decorating their 
persons, it affords a painful proof that within there 
is little excellence, and that they are endeavoring 
to supply the want of mind and moral good by the 
feeble and silly aids of dress and ornament. Were 
religion out of the question, common sense would 


The Winning Worker. 


256 

say in all these things, * Be decent, but be moderate 
and modest'" 

This view of the subject is generally accepted. 
One writer says, “ Let thy apparel be decent, and 
suited to the quality of thy place and purse.” 
Another, “ In thy apparel avoid singularity, pro¬ 
fuseness, and gaudiness. Decency is the half-way 
between affectation and neglect.” 

By coarseness or carelessness we expose our¬ 
selves to the suspicion of cupidity and meanness, 
if able to make a better appearance; and by ex¬ 
treme nicety and fashion, to pride and worldliness; 
and in either case lessen the moral influence we 
might exert over others for their good by pursuing 
a more reasonable course. Dress which attracts no 
attention, or, if any, commands approval as being 
appropriate to the circumstances, is the best. We 
should aim at this, and where in doubt, follow what 
we regard to be the prevailing judgment rather than 
the suggestions of our own fancy, avoiding every 
thing about which we have conscientious scruples. 

One who will be influential for good must be 
careful of his associations. Men are judged by the 


Sources of Weakness a?id Defeat. 257 

company they keep. It is generally understood 
that the new birth destroys the old appetites, pas¬ 
sions, and affinities, and leads to new fellowships. 
“ They that are Christ’s have crucified the flesh 
with the affections and lusts.” Gal. v, 24. The 
love of the “ brethren ” is one of the strong proofs 
of this change. “ What fellowship hath righteous¬ 
ness with unrighteousness l and what communion 
hath light with darkness ? and what concord hath 
Christ with Belial ? or what part hath he that be- 
lieveth with an infidel ? . . . Wherefore come out 
from among them, and be ye separate, saith the 
Lord, and touch not the unclean thing, and I will 
receive you, and will be a Father unto you, and 
ye shall be my sons and daughters, saith the Lord 
Almighty.” 2 Cor, vi, 14-18. 

This being the proper scriptural status of Chris¬ 
tians with regard to society, their voluntary asso¬ 
ciation with those who practically reject Christ in- 
dicates’that religion, after all, is not a satisfactory 
portion, and needs the pleasures of sin to make it 
tolerable. They go over to sinners instead of 
bringing them, to the Saviour. While they profess 


258 


The Winning Worker. 


to be spiritually-minded, they show by their asso¬ 
ciations that “ the love of the Father is not in 
them.” 

Brother A. was a man of many excellences, and 
was active in the Church and Sunday-school; but 
he affiliated politically with the most unprincipled 
men in the community, advocating and voting for # 
measures that were utterly at variance with com¬ 
mon morality. We expressed surprise at his 
course, and asked an explanation, which he 
promptly gave in these words, “ Politics has noth¬ 
ing to do with religion.” Others take similar 
grounds, but it affords no justification, unless we 
make religion to consist merely in the observance 
of certain ceremonies , as some seem to do. In this 
case, the ceremonies being ended, the worshipers 
may go into a fight, fraud, or profane frolic, as 
they may feel disposed, without detriment. 

But the religion of Christ takes cognizance of 
every action * word , and thought, in church and 
out, of whatever nature, and requires that they be 
conformed to the Bible standard. And irreligious 
people so understand it, and cannot witness these 


Sources of Weakness and Defeat. 259 

inconsistencies without losing confidence in the 
sincerity of those who practice them. However 
faulty themselves, they want no admonition or 
advice from such teachers. 

Those, therefore, who desire to save others from 
the wicked ways and associations of sinners, must 
first save themselves beyond all reasonable doubt, 
which cannot be done without coming out from 
the world. Being consecrated to God by baptism 
is an impressive ceremony, and gives one a com¬ 
manding influence over his acquaintances, which 
he may use for their advantage ; but let them see 
him in the theater, or in the giddy dance, or at 
the horse race, it all goes for nothing. For, how¬ 
ever harmless they may regard these amusements, 
they know he would not be there if he were “ a 
new creature in Christ,” and “ old things were 
passed away.” 

Many, against whom no gross impropriety of 
conduct can be justly alleged, curtail their in¬ 
fluence by seeming to lack consistency. They are 
full of zeal for one particular department of effort, 
and seem to care little about any thing else, from 
17 


260 


The Winning Worker. 


which it is inferred that they are not as good as 
they might be. Care should be taken to avoid giv¬ 
ing any occasion for such an inference. We must 
not allow ourselves to become so absorbed with 
spiritual things as to overlook the temporal wants 
of our families, the Church, or the poor, or forget 
to pay our honest debts. Nor should we be so 
occupied with financial duties as to appear obliv¬ 
ious of other interests. 

Christians often indulge prejudices , perhaps with¬ 
out condemnation, believing that they have good 
reason for doing so. This is injurious to them¬ 
selves if not to others. A little private conversa¬ 
tion with the party suspected will often satisfy 
them that they have misapprehended the facts in 
the case. The sooner they “ go and be reconciled 
to their brother,” the better it will be. 

Cases occur, too, where the facts are under¬ 
stood, and forgiveness is necessary to a settlement 
of the difficulty, but is not granted. Churches 
have sometimes lived along for years in this con¬ 
dition, waiting for somebody to yield. A pastor, 
well known to the writer, was stationed in one 


Sources of Weakness and Defeat . 261 

where huo leading officials were at variance , mak¬ 
ing every thing unpleasant about them, and hin¬ 
dering the work. All efforts to adjust the matter 
had proved unavailing, and how to meet the case 
without doing more hurt than good was still a 
question. At a Church meeting one evening, the 
pastor, who was full of expedients for good, invited 
the whole Church to gather around the altar for 
singing and prayer. They did so, the unfriendly 
officials occupying a prominent place as usual. 
“ Now,” said the pastor, “ let us be united, and to 
test ourselves, we will rise and repeat the Lord’s 
Prayer together. If we can go through that sin¬ 
cerely it will be a good beginning.” So they arose 
and commenced, “Our Father, which art in 
heaven,” and proceeded as far as “forgive us our 
debts as we ”—when there was a manifest break, 
the contending parties dropping out. Noticing 
their embarrassment, the minister proposed that 
they try it again. They did so, and reached the 
point requiring forgiveness, when they faltered as 
before. “What!” said the pastor, “can’t we go 
through with this? let us try it once more, and 


262 


The Winning Worker. 


put our whole hearts into it.” So they began 
again, “Our Father, which art in heaven,” etc., 
and as they neared the point of difficulty 
the eyes of the two officials met, when they 
approached and embraced each other, and went 
through with the whole prayer squarely, saying, 
“forgive us our debts as we forgive our debtors.” 
This was an affecting scene, and, amid tears and 
rejoicings, the war of years was terminated for¬ 
ever. 

It is not very embarrassing to confess the sins 
of others, or even our own, in a general way. In¬ 
deed, it is rather pleasant and popular. The 
Pharisee found it so when he confessed the sins 
of the publican, and thanked God that himself 
was not like other men. But to confess our own 
sins in detail against men and ask tKeir forgive¬ 
ness, or to forgive those who have wickedly sinned 
against us, is rather trying work; but where there 
is good ground for either it is exceedingly profit¬ 
able. Though it may seem to be ruinous, it is the 
short road to success. 

Some Christians of marked excellences of 


Sources of Weakness and Defeat . 263 

character injure their influence by penuriousness. 
They “ abound in every thing, in faith, and utter¬ 
ance, and knowledge, and in their love to the 
brethren,” (2 Cor. viii, 7,) but not in the grace 
of Christian liberality. They do not like charity 
sermons or the collections, and have a special 
aversion to subscription papers. It is a constitu¬ 
tional weakness which renders them liable to 
severe criticism. If they would overcome it, and 
abound in liberality , as they do in “faith and utter¬ 
ance,” and some other virtues, they would be 
nearly perfect. And as the Church is rapidly 
growing in this grace, it is to be hoped that they 
will yet reach a point where they will enjoy giving 
as well as they now do speaking or praying. 

A few defeat their pious aims by unnatural, tu¬ 
multuous,* and unreasonable exercises, whereby 
they offend good taste, and repel rather than at¬ 
tract. But there is less of this than formerly, and 
it may be hoped that the extremely noisy and 
extremely silent Christians will compromise, and 
find the middle ground of sound Christian pro¬ 
priety, and work together “ in spirit and in truth.” 


264 


The Winning Worker. 


In a word, dear reader, if you will answer the 
end of your being, you must so live as not to have 
“ your good evil spoken of.” Seeing that you are 
placed here to exemplify Christian purity , “be 
diligent that you may be found of him in peace, 
without spot and blameless .” Then shall you be 
honored both by God and man. For “he that 
walketh righteously, and speaketh uprightly; he 
that despiseth the gain of oppressions, that shaketh 
his hands from holding of bribes, that stoppeth his 
ears from hearing of blood, and shutteth his eyes 
from seeing evil; he shall dwell on high; his place 
of defense shall be the munitions of rocks : bread 
shall be given him; his waters shall be sure.” 
Isa. xxxiii, 15, 16. 




CHAPTER XVII. 


THE RESPONSIBILITY OF THE UNCONVERTED. 

“ Live while you live,” the epicure would say, 

“ And seize the pleasures of the present day; ** 

“ Live while you live,” the sacred preacher cries, 

“ And give to God each moment as it flies.” 

* 

Lord, in my views let both united be ; 

I live in pleasure when I live to thee. 


Philip Doddridge. 



HAT it is the duty of unconverted men to be 


honest in their dealings is not questioned. 
Nor that they should be moral in all respects— 
kind and benevolent to the sick and poor, show¬ 
ing them such sympathy, and giving them such 
assistance, as they may be able. Common justice 
and humanity require this; and it is a pleasure to 
believe that many discharge the obligation with 
fidelity. They go further, and, by courtesy toward 
men, contribute largely to their happiness and 




266 


The Winning Worker. 


improvement, making themselves a real blessing 
to society. 

These virtues give them great influence. They 
are respected, and even loved, not only by the 
beneficiaries of their kindness, but by others who 
witness it. Their opinions are consulted, and 
generally approved, so that they largely control 
public sentiment and practice. 

Such people do not sufficiently consider their 
spiritual obligations. Though they make no pro¬ 
fession of religion, they believe in its general prin¬ 
ciples, and know that they ought to conform to 
them. Nor do Christians fully appreciate the 
importance of enlisting such people for Christ, 
and often leave them out of their plans when 
they should make a specialty of winning them to 
God, on account of the influence they might exert 
upon others. 

Religious effort is confined too much to the 
middle classes. Few have grace enough to follow 
Jesus to the lowest depths of human degradation 
to rescue the fallen and the lost, or courage 
enough to approach those whom they regard as 


Responsibility of the Unconverted. 267 

their superiors. This is a great defect. Wc 
should sweep the universe with our loving endeav¬ 
ors, as Jesus did by his sympathy and atonement. 
The world is ours for God. The extremes of so¬ 
ciety are not to be overlooked, or passed with 
cold indifference. Human nature is about the 
same there that we find it elsewhere. God is 
there, calling, and moving, and dissatisfying men 
with themselves and their condition, and pointing 
them to heaven. Christians should second his 
merciful influences, and let the “Bride" say 
“ Come," as well as the Spirit. 

We have a particular interest in persons above 
the common level of society for the good they 
can do when once brought into full fellowship 
with God, and for the reason that they are neg¬ 
lected with regard to this subject. Though the 
minister and others may visit and treat them with 
marked attention, perhaps put them into office 
and flatter them, they are not approached and 
conversed with directly and familiarly on the sub¬ 
ject of their own spiritual condition. We knew 
one of this class many years ago, and saw that he 


268 


The Winning Worker. 


must be won before others could be induced to 
move. The result of active measures depended 
on him more than on any other ten men within 
our reach. But he was taciturn, and seemed to 
be quite unapproachable. The necessity was so 
great, however, that we mustered courage to make 
a bold, but kind attack, and selected his own 
house as the place, and his dinner hour as the 
time, for it. After much prayer, we met him and 
stated the situation of affairs as we understood 
them, and asked him to take a certain step, thus 
placing himself openly at the feet of Jesus. 

It is never wise to make new terms for such 
people, especially easier ones. Many have been 
flattered and spoiled by this means. What we 
proposed was a thorough ^renunciation of the 
world and entire consecration to God, and seeing 
that he was impressed, we insisted on an answer, 
yea , or nay , then and there. He confessed that he 
had been thinking of the subject—that the meas¬ 
ure proposed was reasonable, and promised to 
adopt it, though very crossing. And he did so 
with admirable effect. 


Responsibility of the Unconverted. 


A new impetus was given to a work which 
many approved, but did not embrace, because of 
pride and the fear of man. From that hour the 
current flowed along the line of his business, and 
among his employes until the interest became so 
intense that his manufactory was formally closed 
for religious services, and we enjoyed nearly a 
week of Sabbaths, holding three crowded church 
services each day, by the means of which many 
persons were born again and made new creatures 
in Christ Jesus. 

God works by means. Though he had an able 
board of apostles, they were not sufficient to meet 
the demands of the times. He needed one more, 
and called Saul of Tarsus, who, with his higher 
social rank and profound learning, accomplished 
much beyond the reach of others. So we may 
now have excellent ministers and efficient mem¬ 
bers but it is not unusual to find one unconverted 
man in the community who, by following his real 
religious convictions, would achieve grander spir¬ 
itual results than all of them, however earnest and 
active. 


270 


The Winning Worker. 


Entertaining these views, we, nearly forty years 
ago, opened in a singular manner a protracted 
meeting, suggested by them. A “ four-days’ ” 
meeting had been announced through a Boston 
paper, to commence on the morning of a given 
day, and friendly ministers were invited to be 
present and assist in the services. The hour 
arrived, and, perhaps, twenty persons were assem¬ 
bled in the church, all professing Christians ex¬ 
cept four females, belonging to respectable fami¬ 
lies; but no minister from abroad was present. 
The prospect was not very encouraging, and the 
pastor glanced about to find some sensitive chord 
that might be struck with effect. So, instead of 
opening the service in the usual way, he expressed 
his regret that no preacher had come, and that so 
few had found it convenient to encourage the 
enterprise; but remarked that, after all, there 
were three or four persons in the house who, if 
they would, might make that one of the most suc¬ 
cessful meetings ever held in the place, and in¬ 
sure the fortunes of the week. This was received 
with manifest surprise. Who the mighty individ- 


Responsibility of the Unconverted. 271 

uals could be, and what they could do to produce 
these marvelous effects, were the all-absorbing 
questions of every mind. One and another was 
thought of as, perhaps, the parties intended. 
After keeping them in suspense for awhile, the 
pastor said he referred to the unconverted individ¬ 
uals present, and showed them what would be the 
consequence of their coming out squarely for God 
in that first meeting, and letting the news fly 
through the community that they were seeking 
the Lord, or had found him to the joy of their 
souls. He appealed to them to consider what a 
terrible responsibility rested upon them, and what 
an opportunity they then had to do good, referring 
to their long resistance of the Spirit, and the cir¬ 
cumstances surrounding them. The appeal was 
not unavailing—they saw the point, and presented 
themselves at the altar for prayers. 

Thus the meeting was opened, and the result 
was all that was predicted, and more. The multi¬ 
tudes came, and many were converted. And a 
few preachers came, but they were hardly needed. 
The Lord was there, and the people gladly closed 


2J2 


The Winning Worker. 


their stores and shops to witness his mighty do¬ 
ings. The third day a pious Quaker, who had 
recognized the presence of the Spirit, called the 
pastor into his store and said, “ Neighbor Porter, 
thee is not going to stop these meetings to-morrow, 
is thee ?” “ Well,” said the pastor, “ I don’t know; 

what do you think about it ? ” “ O,” said he, “ I 

tell thee. Neighbor Porter, don’t stop them. It is a 
wonderful time! The Lord is in the work, and I 
want to see it go on!” 

The next day he called in the pastor again, and 
inquired, “ Neighbor Porter, why don’t my girls ” 
(two interesting young ladies) “ go forward for 
prayers ? ” The pastor replied, “ It is not on 
your account, I am sure. They know your inter¬ 
est in the work, but I am suspicious their good 
mother has said something that deters them.” 
“Does thee think so?” said he. “Well, come, 
we will go right into the house and see her.” We 
started off across the street, and were directly in 
the sitting room. But not finding his wife there 
he stepped into the hall, and, looking up stairs, 
called, “Sally! Sally!! come down; Neighbor 


Responsibility of the Unconverted. 273 

Porter is here.” The moment she reached the 
room he said to her, “Neighbor Porter thinks our 
girls want to go forward for prayers, but are afraid 
thee will not like it." “O law!” she responded, 
“ I only said I thought they could get religion 
just as well in the pew —I don’t object.” “ Well,” 
said he, “ all thee has got to do is to take it right out 
of the way , and tell them to go if they want to!” 

Though a regular Quaker he was full of the 
good Spirit, and had the pleasure in a day or two 
of seeing both daughters happy in God. We 
should be glad to say much of that dear family, 
with which we took sweet counsel, but the special 
objects of this writing will hardly admit of it. 
We have only alluded to the case to indicate the 
power of the work, which was really started 
through the agency of three or four unconverted 
females, who, unexpectedly to themselves and 
others, opened a protracted meeting by asking the 
prayers of God’s people. 

Many are so peculiarly constructed that while 
they will run great moral and spiritual risks for 
themselves, they are unwilling to bear any respon- 


274 


The Winning Worker. 


sibility on the account of others. Men often in¬ 
dulge in doubtful practices in a private way, 
which they would not countenance publicly be¬ 
cause of the bad influence it might have upon 
their subordinates. 

So there is a class of men who have no particu¬ 
lar conviction urging them to a religious life, who 
are moved to immediate action by the considera¬ 
tion of their influence over others. We once 
urged this argument upon a very decided and 
strictly moral but irreligious gentleman, who had 
taken some interest in Church matters on account 
of his wife, but more, perhaps, with the view of 
increasing the value of his real estate in the neigh¬ 
borhood. When we pressed religion upon him as 
a matter of safety he was a Universalist, and as a 
matter of morality he was all right. But when we 
brought him to concede that many under his spe¬ 
cial influence were steeped in sin, and would not 
be likely to change without coming to Christ, 
which we could not induce them to do while he 
turned his back upon him, he saw the point, and 
put himself in the attitude of a penitent, without 


Responsibility of the Unconverted. 275 

conviction and without prayer, purely to escape 
the responsibility of other men’s ruin. But while 
kneeling at the altar the second time, and the last 
he intended to be there, the Holy Spirit awakened 
him, and led him to earnest prayer, and to a holy, 
triumphant, and useful life. 

While preaching in Wilbraham, in 1836-37, a 
large number of students in attendance excited 
our solicitude. How to save them was the ques¬ 
tion. We had little opportunity to see them, ex¬ 
cept on the Sabbath, and were intimately ac¬ 
quainted with but few. We, however, observed 
one neat, healthy, gentlemanly young man, who 
seemed, without seeking it, to occupy a prominent 
place among his associates. If any thing special 
was to be done, they selected him to lead off. 
Being so influential, it occurred to us that if we 
could win him to the Saviour it would naturally 
lead to the conversion of many others. 

Accordingly we prepared two sermons on per¬ 
sonal responsibility, especially of unconverted peo¬ 
ple, and preached one in the morning and the 

other in the afternoon of the same day. The 
18 


2 j 6 The Winning Worker. 

texts and the sermons have utterly vanished from 
our recollection; but we remember the plan, and 
that we opened the evening service on the same 
line of thought. Dr. Raymond, then a teacher in 
the school, and others, followed it out. Near the 
close of the meeting the young man especially 
aimed at modestly arose and asked if he might 
say a few words, to which we joyfully assented. 

He said in substance that he had listened to the 
subject of the day with much interest, and felt 
afraid that he had stood in the way of some of 
his fellow-students; that he had formerly been 
more anxious about his soul than of late, but still 
believed that religion was a divine reality to which 
they should all give heed; and, inasmuch as some 
might be neglecting the subject on account of his 
example, he had made up his mind to take him¬ 
self out of their way, and seek the Lord as well 
as he could, though his feelings were not such as 
he desired, or as he had formerly possessed. He 
then took off his overcoat and hung it deliberately 
on the back of the seat before him, and walked 
slowly and gracefully to the altar, inviting his 


Responsibility of the Unconverted. 277 

companions to accompany him. Some did so, 
and the scene that followed was most thrilling and 
profitable. 

A considerable number found peace in believ¬ 
ing and joined the Church. We soon passed 
away to other fields, and saw no more of that 
young man for some thirty years, when, on visit¬ 
ing the North Ohio Conference, he smilingly 
approached us in the strength of his manhood— 
Dr. William C. Peirce, Vice-President of Baldwin 
University. 

By taking this course he broke the ranks of the 
opposition, and set an example that was honorable 
to follow. Besides, he found peace to his own 
soul, and is still a leading minister, educator, and 
legislator in the Church of his early choice, and 
has never regretted taking the manly step which 
we have but faintly described. 

While, therefore, we seek to do good “ unto all 
men,” irrespective of their nationality, color, or 
condition, let us especially seek those who hold 
the key to the hearts of many whom we cannot 
affect except through them. This will often re- 


278 


The Winning Worker. 


quire close study, as the lines of influence are not 
always apparent. Some are so isolated, it is dif¬ 
ficult to see that they are influenced by any body; 
but they are , however they may boast of their in¬ 
dependence. 

Zaccheus was probably one of this sort, but be¬ 
ing led by curiosity to see the stranger who was 
attracting so much attention, he “ climbed up into 
a sycamore tree’' on the line of his travels. “ When 
Jesus came to the place he looked up, and saw 
him, and said unto him, Zaccheus, make haste, and 
come down ; for to-day I must abide at thy house.” 
This was a bold device to win a wicked man, who 
had no thought of being noticed by so distin¬ 
guished a personage, much less of having Him for 
his guest. But it was just the thing for the man 
and the occasion. Zaccheus came down and re¬ 
ceived him joyfully, glad of such honorable recog¬ 
nition, and of an opportunity to learn something 
more of his character and cause. The interview 
was a success. Zaccheus was affected, and think¬ 
ing at once of his bad points, as awakened sinners 
generally do, he leveled a deadly blow at his own 


Responsibility of the Unconverted. 279 

covetousness, and planted himself on the only true 
ground. He “stood, and said unto the Lord, Behold, 
Lord, the half of my goods I give to the poor; and 
if- I have taken any thing from any man by false 
accusation, I restore him fourfold.” Conquering 
here, every thing else was easy. Jesus recognized 
his triumph, and exclaimed, “ This day is salva¬ 
tion come to this house.” 

This will do for certain cases, but most people 
must be reached through their associations. We 
may best save the husband through his wife, the 
parent through his child, the workman through 
his employer, the student through his teacher. It 
is our business to scan these associations, and turn 
them to the best account. The first question of a 
shrewd business man who wishes to enlist an¬ 
other in his enterprise is, “Who does he know?” 
“Who does he believe in?” “Who does he con¬ 
sult?” “Who does he trust U This settled, he 
then moves upon his advisers and friends, and 
through them secures his point. And this is right 
in a fair and honorable business, where all parties 
are to be benefited, and especially in religion, 


280 


The Winning Worker. 


where an infinite advantage is to accrue to the 
receiver. 

But how few are wise and zealous enough to ap¬ 
propriate such opportunities to the best account. 
We float too much with the current, and confine 
our religious work too much to Sunday, and yield 
too readily to the fashion of the times. With all 
due respect for these things we must think for 
ourselves, and do good whenever and wherever 
we can. Following the suggestions of the Spirit 
and the indications of Providence, we may improve 
the character and destiny of many. A single lad 
with a trifling outfit, instrumentally fed “ about 
five thousand men, besides women and children,” 
in one day. 



CHAPTER XVIII. 


DOING GOOD A MEANS OF GRACE. 

ELF-LOVE, or the desire of happiness, is 
natural and lawful, like hunger or thirst, so 
long as it is confined within proper limits, and 
does not covet the possessions of others, or in¬ 
fringe their just rights. Hence the appeal of the 
Scriptures to our hopes and fears , to restrain us 
from sin and encourage us to holiness. But for 
this element in our nature the ideas of heaven and 
hell would be powerless. When this feeling so 
predominates that we seek our own good, real or 
imaginary, irrespective of the welfare of others, it 
becomes selfishness. The stronger it is the better, 
so long as we love God supremely, and our neigh¬ 
bor as ourselves. 

Accordingly the Divine commands are gener¬ 
ally accompanied by promises, throwing the full 
strength of self-love in favor of obedience. Thus 


282 


The Winning Worker. 


the prophet says, “ Seek ye the Lord while he may 
be found, call ye upon him while he is near: let 
the wicked forsake his way, and the unrighteous 
man his thoughts; and let him return unto the 
Lord, and he will have mercy upon him , and to our 
God, and he will abundantly pardon .” Coming to 
Christ is urged by the promise of “ rest,” and for¬ 
giving the trespasses of men by the assurance that 
our heavenly Father will forgive us our trespasses. 
Kind and benevolent treatment of others is encour¬ 
aged by the fullest and strongest promises, as may 
be seen by the following quotations:— 

“ Thou shalt surely give him, and thine heart 
shall not be grieved: . . . because that for this 
thing the Lord thy God shall bless thee ... in all 
that thou puttest thine hand unto.” Deut. xv, io. 

“ Blessed is he that considereth the poor : the 
Lord will deliver him in time of trouble. . . . He 
shall be blessed upon the earth : . . . the Lord will 
strengthen him upon the bed of languishing: thou 
wilt make all his bed in his sickness.” Psa. xli, 1-3. 

“Give, and it shall be given unto you ; good 
measure, pressed down, and shaken together, and 


Doing Good a Mea?is of Grace . 283 

running over , shall men give into your bosom. 
For with the same measure that ye mete withal it 
shall be measured to you again.” Luke vi, 38. 

“Whosoever shall give to drink unto one of 
these little ones a cup of cold water only in the 
name of a disciple, verily I say unto you, he shall 
in no wise lose his reward.” Matt, x, 42. 

This reward is to extend even to eternity, for 
the Saviour has so far revealed the transactions 
of the final judgment as to declare that,— 

“ Then shall the King say unto them on his right 
hand, Come, ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation of 
the world: for I was a hungered, and ye gave me 
meat: I was thirsty, and ye gave me drink : I was a 
stranger, and ye took me in : naked, and ye clothed 
me : I was sick, and ye visited me : I was in prison, 
and ye came unto me. . . . Inasmuch as ye have 
done it unto one of the least of these my brethren, 
ye have done it unto me.” Matt, xxv, 34-40. 

“ As we have therefore opportunity, let us do 
good unto all men,” (Gal. vi, 10,) “for with such 
sacrifices God is well pleased .” Heb. xiii, 16. 


284 


The Winning Worker. 


In view of these Scriptures, and multitudes of 
others, we are fully authorized to say that doing 
good is a legitimate means of grace, and in some 
sense the condition of salvation. Though faith is 
said to be the only condition, still, where it really 
exists and is accompanied with proper instruction, 
it leads one out directly on this line of action. 
Seeking pardon he will forgive his enemies. De¬ 
siring the blessing of God, he will bless others, 
and hereby place himself in complete subserviency 
to his Maker and Saviour, not to merit salvation, 
but to show that he accepts its conditions. 

We fear that this point has not been sufficiently 
considered by some of our best teachers. They 
have pressed the duty of repentance, faith, and 
prayer with sufficient emphasis, but have seemed 
to assume that nothing is required in the way of 
doing good until pardon and peace is realized, 
which is evidently a mistake. The moment one 
begins to believe and pray, he should begin to 
practice every Christian virtue. We shall never 
forget the experience of a sainted old minister, 
who was so fearful that he should be deceived , that 


Doing Good a Means of Grace. 285 

after long seeking the Lord with many prayers and 
tears to little purpose, he gave up in despair of ever 
being converted, and determined to go to work and 
act as nearly like a Christian as he could, and did so. 
He had not gone far before God blessed him, and 
made him one of the brightest lights of his age. 

We have lately heard a great deal of prayer in 
the Churches which seemed to us very much out 
of place. It was long, and loud, and repetitious, 
reminding us of the fruitless pleadings of the 
prophets of Baal for fire. It called for the Holy 
Ghost to come down and baptize every heart, but 
there was no satisfactory response. Why not? 
Because the petitioners were not ready. They 
were not in position to pray—had not brought 
“ all the tithes ” into the store-house. In other 
words, they had not performed all the conditions 
of successful prayer, and were trying to persuade 
God to yield his will to their unreasonable de¬ 
mands. They lacked obedience , consecration , con¬ 
fession, self-denial, or something more beneficent. 

An article in the “ Christian Register ” places 
the subject in its proper light, as follows:— 


286 


The Winning Worker. 


“ It is one of the spiritual laws of the Creator, 
more remarkable than the laws of the material 
world, that the growth of the higher qualities in a 
man depends almost entirely on what he does for 
others. It seems as if one had to share a blessing 
before it became a blessing. It is as with a man 
who at night carries a lamp shut up in a dark lan¬ 
tern. If he opens it only toward himself, so that 
no light escapes except what falls on his own 
eyes, he may be dazzled by the blaze and yet see 
nothing. It is blank midnight around him. He 
sees not by the direct, but by the reflected light 
of his own lamp. He must turn his dark lantern 
around and let its light shine on other objects, 
and then, as it is reflected from them to his eye, 
he begins to see. He may himself now be in 
darkness, but all has become visible to him. 

“Just so the man who has made himself 
wretched, by trying to please himself, turns round 
his dark lantern and tries to give light to those 
sitting in darkness, and—a new miracle on the 
earth !—he strangely finds himself in the midst of 
light. The pleasure which he has given to others 


Doitig Good a Means of Grace. 287 

is reflected back into his own heart. He gives 
away a blessing with a kind purpose, and some¬ 
how, for the first time, it has become a blessing to 
himself.” 

And this reminds us of a singular case directly 
in point, to the effect, that a worthy official in a 
Christian Church became so fully impressed with 
his own short-comings that he fell into the deep¬ 
est despondency. Neither his own prayers, nor 
those of his pious pastor and friends, brought any 
relief. He was in utter darkness, and quite over¬ 
whelmed with his prospects. The case was so 
extraordinary that the pastor invited a neighboring 
clergyman to go with him to the sufferer’s house 
for consultation and prayer. Taking their seats 
in the parlor, the poor man entered, and began 
the sad story of his sins, and struggles for relief, in 
the most solemn and awful manner. Having 
reached his climax, though by no means through, 
the visitor disturbed the solemnity of the occasion 
by an outburst of laughter, which, of course, broke 
the thread of the narrative, and called for an 
explanation, which was simply, that he happened 


288 


The Winning Worker. 


to think of a sure remedy, and was so pleased that 
he could not control himself. This was extremely 
satisfactory to all parties, and the prescription 
was insisted on without further examination, and 
was substantially as follows :— 

“When you rise to-morrow morning eat a good 
breakfast. After prayers take your market-basket, 
and go down to the bakery and buy several loaves 
of bread, and then go out into the narrow streets, 
and visit the sick and poor, inquiring after their 
history and condition, and giving them such sym¬ 
pathy and counsel as may be appropriate, com¬ 
mending them to God, and giving them a few 
loaves. Don’t work too hard, but go home to 
dinner, rest, and then go out again, moving care¬ 
fully, and sticking to it, as your health will allow, 
for several days, and if it don’t do you good then 
I am no doctor.” 

The originality of the prescription, no less than 
the intelligence and sincerity of its author, com¬ 
manded for it a ready acceptance, and the meet¬ 
ing closed. 

The next morning it was carried into effect in 


Doing Good a Means of Grace. 289 

due form, and the good man went from house to 
house, sympathizing with the suffering, and bless¬ 
ing them with kind words and good bread , till he 
forgot all about his own troubles, and went home 
to his anxious family much improved in appear¬ 
ance, declaring his entire confidence in the strange 
experiment. It was a grand success. 

The doubts and fears of professing Christians 
are not generally without foundation. Many of 
them do nothing to beget confidence either in 
themselves or in God. Though they see enough 
to be done, and often feel moved to undertake it, 
being timid, and, perhaps, incompetent in their 
own esteem, they hesitate, until conscience ceases 
to urge them, when they conclude that they are 
not called to it. Moses had all these feelings 
when summoned to take an active part in deliver¬ 
ing his brethren from Egyptian bondage, and 
honestly asked, “ Who am I, that I should go unto 
Pharaoh ? ” But God encouraged him, saying, 
“Certainly I will be with thee,” and told him 
what to say and do , and assured him of success. 
Still he could not believe, and pleaded his own 


290 


The Winning Worker. 


incompetence, crying, “ O, my Lord, I am not 
eloquent, neither heretofore nor since thou hast 
spoken unto thy servant; but I am slow of speech, 
and of a slow tongue.” He was honest in those 
convictions, and had he not yielded we should 
hardly have heard of him. But, taking up his 
cross—and it was a cross—and going forth to ex¬ 
ecute the work, he was disappointed to find him¬ 
self equal to the occasion, and by obedience be¬ 
came a mighty man, and achieved wonders for his 
nation and the world, and, of course, for himself. 

The call of many men to the ministry has 
seemed to them, and often to others, as preposter¬ 
ous as this call seemed to Moses, because of their 
constitutional timidity, and conscious unfitness for 
the work. But obeying from sheer fear of losing 
their souls, as many have done, and undertaking 
the work, they have been surprised at themselves. 
Their efforts to save others saved them, and lifted 
them from natural nothingness into royal nobility. 

. Private Christians have similar experiences. 
Starting out to follow Christ, they immediately 
encounter some terrible cross, connected with the 


Doing Good a Means of Grace. 


291 


welfare of others. If they go round it, they be¬ 
gin to shrink and shrivel, losing confidence in 
God and in themselves; and they become weaker, 
so long as they maintain this policy. But if they 
respond to the calls of duty promptly and faith¬ 
fully, as they are able, asking Divine assistance, 
they become stronger in every Christian grace, 
and will do so to the end of life. The tendency 
of inaction is to death. An infant body unexer¬ 
cised will never develop into manhood. So a 
new-born soul must work to live and grow. Young 
grace put to active use for the benefit of others 
will spring with wonderful rapidity into mature 
life. God is not slack concerning his promises. 
He needs no cultivation. He wants no help from 
us to be good, and great, and merciful. As he 
called Moses to deliver Israel from Egyptian 
bondage, so he calls Christians to delfVer their 
kind from sin and misery. This is their proper 
work, and if rightly done will lift them into great¬ 
ness and glory. 

Young David was faithful as a shepherd. When 

a lion and a bear came and took a lamb out of the 
19 


292 


The Winning Worker. 


flock he pursued them, and rescued it, and when 
they arose up against him he caught them by t'he 
beard and slew them. This was a daring feat 
that taxed his courage and cost him a struggle, 
but it did him good. It strengthened his faith, so 
that when he heard, soon after, the great Goliath 
of Gath defying the armies of the living God, 
he believed he could kill him also, and begged the 
privilege of undertaking it. 

This is the order of God in spiritual things: 
“ There is that scattereth, and yet increaseth; 
and there is that withholdeth more than is meet, 
but it tendeth to poverty. The liberal soul shall 
be made fat: and he that watereth shall be watered 
also himself.” Prov. xi, 24, 25. 

“ Would’st thou from sorrow find a sweet relief? 

Or is thy heart oppress’d with woes untold ? 

Balm would’st thou gather for corroding grief? 

Pour blessings round thee like a shower of gold. 

’Tis when the rose is wrapped in many a fold, 

Close to its heart the worm is wasting there 
Its life and beauty ; not when, all unrolled, 

Leaf after leaf; its bosom, rich and fair, 

Breathes freely its perfumes throughout the ambient air. 


Doing Good a Means of Grace. 293 

“ Wake, thou that sleepest in enchanted bowers, 

Lest these last years shall haunt thee on the night 
When death is waiting for thy numbered hours 
To take their swift and everlasting flight; 

Wake ere the earth-born charm unnerve thee quite, 

And be thy thoughts to work divine address’d : 

Do something —do it soon —with all thy might; 

An angel’s wing would droop if long at rest, 

And God himself, inactive, were no longer blest.” 

Carlos Wilcox. 

Doing good is a prolific source of pleasure. It 
lifts us out of the fetid atmosphere of selfishness 
into the fellowship of God and angels, and entitles 
us to the love of our race. And who does not 
know the pleasure of being loved? Besides, 
there is great pleasure in seeing others made 
happy by our efforts. 

As we were passing out one morning near the 
close of August, a young lady informed us of a 
worthy family, the husband and father of which 
was an invalid, whose goods would be put on the 
sidewalk on a certain day, unless the September 
rent should be paid before that time. We sug¬ 
gested to her to take the matter in hand herself. 


294 The Winning Worker. 

and carry out her own wise suggestions. On re¬ 
turning home the evening of the next day, our 
house rang with joyous excitement, more than one 
exclaiming, “ Have you heard the news ? Have you 
heard the good news ?” On answering in the nega¬ 
tive, all exploded at once, “ The rent is paid!" 
And such an overflow of joy is seldom witnessed. 
The following letter, received afterward from the 
young lady, will tell the story :— 

“ My Dear Doctor :—In accordance with 
your suggestion and my own conviction,. I at once 
set about relieving the poor family of which we 
talked. Presenting the case to a few friends they 
responded liberally, one gentleman sending me a 
check for $25, who promised further aid if needed. 
Having collected my money, I started for the suf¬ 
ferer’s house with a glad heart, and finding the wife 
and mother out in pursuit of work, I paid the 
rent and inclosed the receipt, with the balance of 
the money, in an envelope, and gave it to the dear 
daughter for her mother and left. The mother 
soon returned, weary, footsore, and utterly dis- 


Doing Good a Mccuis of Grace . 295 

couraged, when the daughter, perceiving her de¬ 
pression, handed her the package, knowing some¬ 
thing of its contents. That heavy heart suddenly 
became light, the tears of sorrow gave way to tears 
of joy, in which the invalid husband joined, and 
all seemed to feel that they had been raised to 
affluence, because a home had been secured to them 
for another month , and loaves of bread seemed 
more than visions. I write this because I know 
you will be interested, and will join with me to 
invoke blessings on the kind donors. O ! the joy 
of doing good! 

“Yours truly, Q. Y. J.” 

We have this point still further confirmed by 
the case of a miserly farmer who had worked hard 
and long to accumulate a fortune. He was re¬ 
turning home one spring day from delivering a 
load of hay, when he was overtaken by a severe 
rain. The only shelter near was a shed-like house 
where a poor widow had lately died. Stopping his 
team, he ran to the front door, which was partially 
protected by boards projecting from the roof. 


296 The Winning Worker. 

Getting under them, and standing close to the 
door, he heard tender voices within, and listened 
to ascertain what was being said, when he 
was surprised by the following little prayer:— 
“ Heavenly Father, ma told us before she died 
that you would take care of us and give us some 
bread. Now, sister and me are very hungry, and 
we have no one to help us. Please, heavenly 
Father, send us some bread.” This hit the old 
man in a tender part; still he might have endured 
it had the matter ended there, but it did not. 
When the boy seemed exhausted, and knew not 
what more to say, a little girl prayed in still more 
pathetic strains, “ O Lord, please send brother 
and me some bread. Ma said you would, and we 
are very hungry;” This was too much for the 
miser’s heart, hard and selfish as it was. He could 
stand it no longer, and hurried home. Without 
saying a word to his wife, he took his big basket 
and went down cellar and filled it with the best 
eatables he could find, embracing pies, cakes, 
apples, etc., heaping it up as he did not when he 
sold corn, and hurried back to the door in the 


Doing Good a Means of Grace. 297 

rain, and finding the little sufferers still at prayer, 
he pushed right in, and set his basket before 
them, and told them to “ stop praying and go to 
eating,” which they were more than willing to do. 
It was a good time for them, but better for him. 
They said to each other, “We thought what 
mother told us was true, but we did not expect 
the Lord would answer our prayers in this way.” 

When they were fully satisfied, the old man 
emptied his basket, and told the dear orphans how 
to take care of their food, and gave them many 
kind words, for all of which they thanked him 
from their inmost hearts. He then went home 
and informed his wife what he had done, and con¬ 
fessed that, though it had been a pretty hard day, 
it was the happiest one of his whole life. He had 
struck a mine he had never dreamed of before, 
and had found that there was something better 
than money. “ He that triisteth in his riches shall 
fall: but the righteous shall flourish as a branch. 
. . . He that watereth shall be watered also him¬ 
self.” Prov. xi, 28} 25. 

Job was distinguished for unparalleled trials and 


298 


The Winning Worker. 


sufferings, from which, no doubt, he prayed much 
to be delivered, but without success, until he be¬ 
gan to sympathize with others. For we are told, 
“ the Lord turned the captivity of Job, when he 
prayed for his friends: also the Lord gave Job 
twice as much as he had before.” Job xlii, 10. 

Doing good will have an important bearing, too, 
upon our eternal future. “ They that be wise 
shall shine as the brightness of the firmament; 
and they that turn many to righteousness, as the 
stars for ever and ever.” Dan. xii, 3. “He that 
reapeth receiveth wages, and gathereth fruit unto 
life eternal: that both he that soweth and he 
that reapeth may rejoice together.” John iv, 36. 
“ Blessed are they that do his commandments, 
that they may have right to the tree of life , and 
may enter in through the gates into the city.” 
Rev. xxii, 14. 

It is pleasant, indeed, to meet those whom we 
have benefited here, and receive their grateful 
recognition and applause. How much better it 
will be to be greeted hereafter by those whom we 
have served and saved ! # 


Douig Good a Means of Grace. 299 

A beloved preacher, urging his people to duty 
from this consideration, said, “ I do not think a 
person repenting on his death bed will have so 
high a place in heaven as the old pilgrim who 
has devoted the energies of a life-time to Christ. 
We would extend not as cordial a hand to the 
rebel , who, after fighting years against his govern¬ 
ment had grounded his arms only when all hope of 
success had fled, as we would to the scarred veteran , 
who had manfully stood between his country and 
its enemies, and sacrificed the comforts of home 
for the horrors of the battle-field that the cause 
of liberty and justice might be preserved.” 

“ Heavenly joys will be proportional to the 
capacities and gracious merits of the recipients.” 
Then 

“Work, though the enemies’ laughter 
Over the valleys may sweep— 

For God’s patient workers hereafter 
Shall laugh when the enemies weep. 

“ Work for the good that is nighest; 

Dream not of greatness afar; 

That glory is ever the highest 

Which shines upon men as they are. 


300 


The Winning Worker. 


“ Work though the world may defeat you ; 

Heed not its slander and scorn ; 

Nor weary till angels shall greet you 
With smiles through the gates of the morn. 

“ Offer thy life on the altar ; 

In the high purpose be strong ; 

And if the tired spirit should falter, 

Then sweeten the labor with song. 

“ What if the poor heart complaineth, 

Soon shall its wailings be o’er; 

For there, in the rest which remaineth, 

It shall grieve and be weary no more ! ” 

W. Morley Punshon. 




A WORD TO THE READER. 


If this book has profited you please recommend 
it to your friends. We may often benefit others 
more by calling attention to a right book than in 
any other way. Rev. Joseph Longking, author of 
many popular works, has kindly presented us with 
the following testimonial:— 

“Having read the proofs of Dr. Porter’s “Winning 
Worker,” I take much pleasure in giving my testimony to 
its value. It is a clear, pointed, and impressive presentation 
of social and spiritual things. I think it might well be called 
the Science of Social and Religious Influence.” 

































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